19. Dhammaṭṭhavaggo · 19. 法住品义注
18. Malavaggo第十八、垢品
1. Goghātakaputtavatthu一、屠牛者之子事
Paṇḍupalāsovadānisīti imaṃ dhammadesanaṃ satthā jetavane viharanto ekaṃ goghātakaputtaṃ ārabbha kathesi.
如来住于耶提瓦纳林时，开始对一位屠牛者的儿子宣说此法。
Sāvatthiyaṃ kireko goghātako gāvo vadhitvā varamaṃsāni gahetvā pacāpetvā puttadārehi saddhiṃ nisīditvā maṃsañca khādati, mūlena ca vikkiṇitvā jīvikaṃ kappesi. So evaṃ pañcapaṇṇāsa vassāni goghātakakammaṃ karonto dhuravihāre viharantassa satthu ekadivasampi kaṭacchumattampi yāguṃ vā bhattaṃ vā na adāsi. So ca vinā maṃsena bhattaṃ na bhuñjati. So ekadivasaṃ divasabhāge maṃsaṃ vikkiṇitvā attano atthāya pacituṃ ekaṃ maṃsakhaṇḍaṃ bhariyāya datvā nhāyituṃ agamāsi. Athassa sahāyako gehaṃ gantvā bhariyaṃ āha – ‘‘thokaṃ me vikkiṇiyamaṃsaṃ dehi, gehaṃ me pāhunako āgato’’ti. Natthi vikkiṇiyamaṃsaṃ, sahāyako te maṃsaṃ vikkiṇitvā idāni nhāyituṃ gatoti. Mā evaṃ kari, sace maṃsakhaṇḍaṃ atthi, dehīti. Sahāyakassa te nikkhittamaṃsaṃ ṭhapetvā aññaṃ natthīti. So ‘‘sahāyakassa me atthāya ṭhapitamaṃsato aññaṃ maṃsaṃ natthi, so ca vinā maṃsena na bhuñjati, nāyaṃ dassatī’’ti sāmaṃyeva taṃ maṃsaṃ gahetvā pakkāmi.
当时，有一名沙瓦提城屠牛者，他宰杀牛只，取其上等肉煮熟，与其子女一同坐食，且将根部卖出，靠此维生谋生。此人以如此方式，连续五十五年从事屠牛业， 常住恒处。作为他的老师，世尊一天甚至未曾给予他任何布施的米或祭品。他没有肉就不吃饭。有一天他卖掉一半肉，为了自己食用，给妻子一块肉，让她去洗净。其仆人回家告诉妻子：“仆人给你卖掉的那块肉，这家有客人来了，请给仆人。”妻子答：“没有卖掉的肉。”仆人说：“若有肉，请给我。”妻子则说：“我给仆人那块肉是主人给的，除此之外没有别的肉，他没有肉就不吃，这人也不允许看见。”于是我拿起那块肉离开。
Goghātakopi nhatvā āgato tāya attano pakkapaṇṇena saddhiṃ vaḍḍhetvā bhatte upanīte āha ‘‘kahaṃ maṃsa’’nti? ‘‘Natthi, sāmī’’ti. Nanu ahaṃ paccanatthāya maṃsaṃ datvā gatoti. Tava sahāyako āgantvā ‘‘pāhunako me āgato, vikkiṇiyamaṃsaṃ dehī’’ti vatvā mayā ‘‘sahāyakassa te ṭhapitamaṃsato aññaṃ maṃsaṃ natthi, so ca vinā maṃsena na bhuñjatī’’ti vuttepi balakkārena taṃ maṃsaṃ sāmaṃyeva gahetvā gatoti. Ahaṃ vinā maṃsena bhattaṃ na bhuñjāmi, harāhi nanti. Kiṃ sakkā kātuṃ, bhuñja, sāmīti. So ‘‘nāhaṃ bhuñjāmī’’ti taṃ bhattaṃ harāpetvā satthaṃ ādāya pacchāgehe ṭhito goṇo atthi, tassa santikaṃ gantvā mukhe hatthaṃ pakkhipitvā jivhaṃ nīharitvā satthena mūle chinditvā ādāya gantvā aṅgāresu pacāpetvā bhattamatthake ṭhapetvā nisinno ekaṃ bhattapiṇḍaṃ bhuñjitvā ekaṃ maṃsakhaṇḍaṃ mukhe ṭhapesi. Taṅkhaṇaññevassa jivhā chijjitvā bhattapātiyaṃ pati. Taṅkhaṇaññeva kammasarikkhakaṃ vipākaṃ labhi. Sopi kho goṇo viya lohitadhārāya mukhato paggharantiyā antogehaṃ pavisitvā jaṇṇukehi vicaranto viravi.
屠牛者自己宰杀牛到家，与妻子一起用刀腿增添饮食，问:“肉在哪里？”“没有，夫君。”他说：“我为了别人还给出肉已经去了。”他的仆人来了，对他说：“有客人来了，请给卖掉的肉。”我说：“我说过没有别的肉，他没有肉不吃。”后来他硬生生得了那肉，就接着来了。他说：“我不吃。”扔下饭，抓起桌子上的块肉，拉出舌头，割断和老师的根本，用这些火炙烧，放在饭背后，坐着吃了一团饭，又把一块肉含在口中。他舌头被割，吃饭时被阻断。这正是业报的果报。那个仆人好像流口血一样，从门口走入屋内，蜷缩着身体四处挣扎病卧。
Tasmiṃ samaye goghātakassa putto pitaraṃ olokento samīpe ṭhito hoti. Atha naṃ mātā āha – ‘‘passa, putta, imaṃ goghātakaṃ goṇaṃ viya gehamajjhe jaṇṇukehi vicaritvā viravantaṃ, idaṃ dukkhaṃ tava matthake patissati, mamampi anoloketvā attano sotthiṃ karonto palāyassū’’ti. So maraṇabhayatajjito mātaraṃ vanditvā palāyi, palāyitvā ca pana takkasilaṃ agamāsi. Goghātakopi goṇo viya gehamajjhe viravanto vicaritvā kālakato avīcimhi nibbatti. Goṇopi kālamakāsi. Goghātakaputtopi takkasilaṃ gantvā suvaṇṇakārakammaṃ uggaṇhi. Athassācariyo gāmaṃ gacchanto ‘‘evarūpaṃ nāma alaṅkāraṃ kareyyāsī’’ti vatvā pakkāmi. Sopi tathārūpaṃ alaṅkāraṃ akāsi. Athassācariyo āgantvā alaṅkāraṃ disvā ‘‘ayaṃ yattha katthaci gantvā jīvituṃ samattho’’ti vayappattaṃ attano dhītaraṃ adāsi. So puttadhītāhi vaḍḍhi.
那时，这屠牛者的儿子看见父亲，站在旁边。母亲对他说：“看啊，孩子，这屠牛者像仆人一样在家中满门犹如病人般苦痛，这苦痛必将降临你身，若你不看顾他，应逃避此处保全自身。”他因惧怕死亡而拜敬母亲后逃走，逃走者得了脾气病。那屠牛者也如仆人一般身体软弱，在家徘徊。儿子去了脾气病处，屠牛者前往黄金工匠处。后来这工匠出村说：“可作此种装饰。”他照作。工匠回来见饰物，说：“此处若能居住生活。”便把年长的女儿赐给他。他与子女一同增长。
Athassa puttā vayappattā sippaṃ uggaṇhitvā aparabhāge sāvatthiyaṃ gantvā tattha gharāvāsaṃ saṇṭhapetvā vasantā saddhā pasannā ahesuṃ. Pitāpi nesaṃ takkasilāyaṃ kiñci kusalaṃ akatvāva jaraṃ pāpuṇi. Athassa puttā ‘‘pitā no mahallako’’ti attano santikaṃ pakkosāpetvā ‘‘pitu atthāya dānaṃ dassāmā’’ti buddhappamukhaṃ bhikkhusaṅghaṃ nimantayiṃsu. Te punadivase antogehe buddhappamukhaṃ bhikkhusaṅghaṃ nisīdāpetvā sakkaccaṃ parivisitvā bhattakiccāvasāne satthāraṃ āhaṃsu – ‘‘bhante, amhehi idaṃ pitu jīvabhattaṃ dinnaṃ, pitu no anumodanaṃ karothā’’ti. Satthā taṃ āmantetvā, ‘‘upāsaka, tvaṃ mahallako paripakkasarīro paṇḍupalāsasadiso, tava paralokagamanāya kusalapātheyyaṃ natthi, attano patiṭṭhaṃ karohi, paṇḍito bhava, mā bālo’’ti anumodanaṃ karonto imā dve gāthā abhāsi –
其子成年后学会手艺，后来前往沙瓦提定居，设立家业，住持安稳，心清净欢喜。父亲年老疏懒，没有做善业，老去之后也至死。他们的儿子说：“父亲年迈”便召来亲近的人说：“为父亲利益将布施以示。”他们第二天到寺中请比库僧团坐下，巡视齐毕后在食事结束时向世尊请示：“世尊，我们为父亲施以此生饭，请为父亲称许。”世尊接纳请求，说：“居士，你已经年迈，形体成熟，像莴苣叶，来世福报不多，请振作自身，成为聪慧人，不可愚痴。”随后说出以下两偈：
§235
235.
二百三十五。
‘‘Paṇḍupalāsova dānisi,
『如智慧水荼』一般的布施，
Yamapurisāpi ca te upaṭṭhitā;
连阎罗王等诸鬼神也随侍在侧；
Uyyogamukhe ca tiṭṭhasi,
你伫立于临终的门口，
Pātheyyampi ca te na vijjati.
路径上却无人见你踪迹。
§236
236.
二百三十六。
‘‘So karohi dīpamattano,
『你应亲自』验证，如实去为之，
Khippaṃ vāyama paṇḍito bhava;
『速行精进，成就智慧』者，
Niddhantamalo anaṅgaṇo,
『清净无染，不染污垢』者，
Dibbaṃ ariyabhūmiṃ upehisī’’ti.
『证得神圣圣地』者，
Tattha paṇḍupalāsova dānisīti, upāsaka, tvaṃ idāni chijjitvā bhūmiyaṃ patitapaṇḍupalāso viya ahosi. Yamapurisāti yamadūtā vuccanti, idaṃ pana maraṇameva sandhāya vuttaṃ, maraṇaṃ te paccupaṭṭhitanti attho. Uyyogamukheti parihānimukhe, avuḍḍhimukhe ca ṭhitosīti attho. Pātheyyanti gamikassa taṇḍulādipātheyyaṃ viya paralokaṃ gacchantassa tava kusalapātheyyampi natthīti attho. So karohīti so tvaṃ samudde nāvāya bhinnāya dīpasaṅkhātaṃ patiṭṭhaṃ viya attano kusalapatiṭṭhaṃ karohi. Karonto ca khippaṃ vāyama, sīghaṃ sīghaṃ vīriyaṃ ārabha, attano kusalakammapatiṭṭhakaraṇena paṇḍito bhava. Yo hi maraṇamukhaṃ appatvā kātuṃ samatthakāleva kusalaṃ karoti, esa paṇḍito nāma, tādiso bhava, mā andhabāloti attho. Dibbaṃ ariyabhūminti evaṃ vīriyaṃ karonto rāgādīnaṃ malānaṃ nīhaṭatāya niddhantamalo aṅgaṇābhāvena anaṅgaṇo nikkileso hutvā pañcavidhaṃ suddhāvāsabhūmiṃ pāpuṇissasīti attho.
此处谓如精益护持禾苗者，意谓：『近事男啊，你今如同被砍折而倒下的禾苗。所谓『阎魔使者』即阎魔的使者，这里指“死亡”之意，死亡临近即是死亡。『起始门』『毁坏门』『增长门』喻义分别为行恶之初、行恶之毁坏、行善之增长。譬如行者遭遇途中稻谷的毁坏，表明往生他方之善业亦无。意谓你当如船破离岸般，自立于自身善根，于善的立基之上努力，迅速精进，奋勇前行。若临死方知勤作善业，那便是真智慧者。勿作盲人愚者。所谓『神圣圣地』者，谓勤于断除贪欲等污垢，身心清净无染，不沾染贪欲之流，是无挂碍者，乃五种清净地的境界也。
Desanāvasāne upāsako sotāpattiphale patiṭṭhahi, sampattānampi sātthikā dhammadesanā ahosīti.
说法终时，近事男坚定于初果，且其善法成熟，如实听闻佛法。
Te punadivasatthāyapi satthāraṃ nimantetvā dānaṃ datvā katabhattakiccaṃ satthāraṃ anumodanakāle āhaṃsu – ‘‘bhante, idampi amhākaṃ pitu jīvabhattameva, imasseva anumodanaṃ karothā’’ti. Satthā tassa anumodanaṃ karonto imā dve gāthā abhāsi –
他们又在此时请佛，供养施舍，供养者为其供养行为赞叹说：『尊者，这亦是我们父亲的生活粮食，你们当为此赞叹。』佛为其赞叹，说出以下两偈：
§237
237.
二百三十七。
‘‘Upanītavayo ca dānisi,
『受到抚养的年龄啊，你已经靠近施与者了，
Sampayātosi yamassa santikaṃ;
与你接近的人没有阻隔，
Vāso te natthi antarā,
你的住所之间无间，
Pātheyyampi ca te na vijjati.
即使道路，也不存在。』
§238
238.
二百三十八。
‘‘So karohi dīpamattano,
『当如灯心般行』者，应如灯芯处事。
Khippaṃ vāyama paṇḍito bhava;
『迅速精进且成智者』者，须速下功夫成就智慧。
Niddhantamalo anaṅgaṇo,
『寂静纯净无欲者』者，心净无染无私欲，安住寂静。
Na puna jātijaraṃ upehisī’’ti.
『不再沾染生老病死』者，不复轮回生死之苦。
Tattha upanītavayoti upāti nipātamattaṃ, nītavayoti vigatavayo atikkantavayo, tvañcasi dāni tayo vaye atikkamitvā maraṇamukhe ṭhitoti attho. Sampayātosi yamassa santikanti maraṇamukhaṃ gantuṃ sajjo hutvā ṭhitosīti attho. Vāso te natthi antarāti yathā maggaṃ gacchantā tāni tāni kiccāni karontā antarāmagge vasanti, na evaṃ paralokaṃ gacchantā. Na hi sakkā paralokaṃ gacchantena ‘‘adhivāsetha katipāhaṃ, dānaṃ tāva demi, dhammaṃ tāva suṇāmī’’tiādīni vattuṃ. Ito pana cavitvā paraloke nibbattova hoti. Imamatthaṃ sandhāyetaṃ vuttaṃ. Pātheyyanti idaṃ kiñcāpi heṭṭhā vuttameva, upāsakassa pana punappunaṃ daḷhīkaraṇatthaṃ idhāpi satthārā kathitaṃ. Jātijaranti ettha byādhimaraṇānipi gahitāneva honti. Heṭṭhimagāthāhi ca anāgāmimaggo kathito, idha arahattamaggo kathito. Evaṃ santepi yathā nāma raññā attano mukhapamāṇena kabaḷaṃ vaḍḍhetvā puttassa upanīte so kumāro attano mukhapamāṇeneva gaṇhāti, evameva satthārā uparimaggavasena dhamme desitepi upāsako attano upanissayavasena heṭṭhā sotāpattiphalaṃ patvā imissā anumodanāya avasāne anāgāmiphalaṃ patto. Sesaparisāyapi sātthikā dhammadesanā ahosīti.
此处『upanītavayo』谓『opupāti nipātamattaṃ』，意为超越生死轮回年龄；『nītavayo』谓已去除恶龄，超越死亡关头三种年龄也。意思是你此刻已超过这三种年龄，站立于死亡门口。『sampayātosi』者，谓其临近死亡之际已准备就绪，随时可入死门。此处比喻人如行者途中停留，不久将离开世间。住世无常，如同行者途中停脚，作须要之事后继续前行，不会滞留。人死后，不能以言语许诺「我将常住此处，我将施舍，我将听闻法教」等。离世后即转生他方。此理当细心体察。虽言此理已说得更浅近，但为坚定信解，佛世尊于此亦多次明说。如法比喻：正如君主亲自拿自家脸盆把弟子脸拍大一样，这个少年亦以脸盆大小接纳父亲之贡物。同理，虽说上道时，教法宣说诸果位，但信徒凭自身根基，先获一果，继而喜悦随缘降至下果。余法会众亦须依佛教法实修，方得成立正法宣讲。此处『生老病死』含诸病痛苦死亡，均为受持法门障碍。下文经中再述『无来果道』者，谓阿拉汉道。是理在此详说。
Goghātakaputtavatthu paṭhamaṃ. · 屠牛者之子事，第一。
2. Aññatarabrāhmaṇavatthu二、某婆罗门事
Anupubbenāti imaṃ dhammadesanaṃ satthā jetavane viharanto aññatarabrāhmaṇaṃ ārabbha kathesi.
『逐渐渐进者』者，谓此法门宣说者，一时一地，佛当在耶塔园，经向一婆罗门讲说此法。
So kira ekadivasaṃ pātova nikkhamitvā bhikkhūnaṃ cīvarapārupanaṭṭhāne bhikkhū cīvaraṃ pārupante olokento aṭṭhāsi. Taṃ pana ṭhānaṃ virūḷhatiṇaṃ hoti. Athekassa bhikkhuno cīvaraṃ pārupantassa cīvarakaṇṇo tiṇesu pavaṭṭento ussāvabindūhi temi. Brāhmaṇo ‘‘imaṃ ṭhānaṃ appaharitaṃ kātuṃ vaṭṭatī’’ti punadivase kuddālaṃ ādāya gantvā taṃ ṭhānaṃ tacchetvā khalamaṇḍalasadisaṃ akāsi. Punadivasepi taṃ ṭhānaṃ āgantvā bhikkhūsu cīvaraṃ pārupantesu ekassa cīvarakaṇṇaṃ bhūmiyaṃ patitvā paṃsumhi pavaṭṭamānaṃ disvā ‘‘idha vālukaṃ okirituṃ vaṭṭatī’’ti cintetvā vālukaṃ āharitvā okiri.
所以某一天早晨，比库们出外行脚，来到比库们晾衣处。比库们正在那里晾晒袈裟，看到这一情景而立。那个地方是有老年蚂蚁住的窝穴。某比库晾晒袈裟时，袈裟边缘缠绕着三根稻草，上面有露珠。婆罗门心想：“这地方被占用，想要拿走它。”次日，他拿着刀来到此地，将这个地方连同附近的树丛一并砍掉。又隔一天，他再来此地，看见有比库晾晒袈裟时，一根袈裟边缘的草掉落在地，随风摇动，他心想：“这里的沙子适合制限屋。”于是取来沙子筑限屋。
Athekadivasaṃ purebhattaṃ caṇḍo ātapo ahosi, tadāpi bhikkhūnaṃ cīvaraṃ pārupantānaṃ gattato sede muccante disvā ‘‘idha mayā maṇḍapaṃ kāretuṃ vaṭṭatī’’ti cintetvā maṇḍapaṃ kāresi. Punadivase pātova vassaṃ vassi, vaddalikaṃ ahosi. Tadāpi brāhmaṇo bhikkhū olokentova ṭhito tintacīvarake bhikkhū disvā ‘‘ettha mayā sālaṃ kāretuṃ vaṭṭatī’’ti sālaṃ kāretvā ‘‘idāni sālamahaṃ karissāmī’’ti cintetvā buddhappamukhaṃ bhikkhusaṅghaṃ nimantetvā anto ca bahi ca bhikkhū nisīdāpetvā bhattakiccāvasāne anumodanatthāya satthu pattaṃ gahetvā, ‘‘bhante, ahaṃ bhikkhūnaṃ cīvarapārupanakāle imasmiṃ ṭhāne olokento ṭhito idañcidañca disvā idañcidañca kāresi’’nti ādito paṭṭhāya sabbaṃ taṃ pavattiṃ ārocesi. Satthā tassa vacanaṃ sutvā, ‘‘brāhmaṇa, paṇḍitā nāma khaṇe khaṇe thokaṃ kusalaṃ karontā anupubbena attano akusalamalaṃ nīharantiyevā’’ti vatvā imaṃ gāthamāha –
又一日，天气酷热、烈日炎炎，他看见比库们晾袈裟的身体大都坐着休息，心想：“这里适合我建造一个凉棚。”便建造了凉棚。又隔一年整年雨季，他为婆罗门之家建造了仓房。那时，婆罗门看见正在晒袈裟的比库们，便心念：“我想建造一座厅室。”建成后便心想：“现在我要造大厅了。”然后他邀请佛陀及比库僧团，安排比库们坐下吃饭，饭毕为佛及众比库祝贺，拿起请柬说道：“尊者，在比库们晾晒袈裟时，我来此察看，看到些许细微之处，便做了些事情。”说完就陈述了一切经过。世尊听了后说：“婆罗门，智者常常一点一滴地逐渐行善，渐渐清净自身的不善污秽。”说罢随即唱诵此偈——
§239
239.
二百三十九。
‘‘Anupubbena medhāvī, thokaṃ thokaṃ khaṇe khaṇe;
「渐渐地，智慧者，一点一点，渐渐行善；
Kammāro rajatasseva, niddhame malamattano’’ti.
工匠似银匠，反复熔炼，清除污垢。」
Tattha anupubbenāti anupaṭipāṭiyā. Medhāvīti dhammojapaññāya samannāgato. Khaṇe khaṇeti okāse okāse kusalaṃ karonto. Kammāro rajatassevāti yathā suvaṇṇakāro ekavārameva suvaṇṇaṃ tāpetvā koṭṭetvā malaṃ nīharitvā pilandhanavikatiṃ kātuṃ na sakkoti , punappunaṃ tāpento koṭṭento pana malaṃ nīharati, tato anekavidhaṃ pilandhanavikatiṃ karoti, evameva punappunaṃ kusalaṃ karonto paṇḍito attano rāgādimalaṃ niddhameyya, evaṃ niddhantamalo nikkilesova hotīti attho.
其中“渐渐”意为渐次地；“智慧者”是指因习法而具足智慧的；“一点一点，渐渐”指在机会时节逐渐做善事。至于“工匠似银匠”，如同金匠一次只熔炼少量银，清除污秽，由不得一次将所有杂质熔尽，但反复熔炼后能清除污垢。如此不断地精进行善，就像清除贪欲等污垢一样，最后污垢消灭，成为无染净洁的境界。这就是偈文的含义。
Desanāvasāne brāhmaṇo sotāpattiphale patiṭṭhati, mahājanassāpi sātthikā dhammadesanā ahosīti.
教诲结束时，婆罗门依止于得流果位，众大善知识也当知此为真实的法义教诲。
Aññatarabrāhmaṇavatthu dutiyaṃ. · 某婆罗门事，第二。
3. Tissattheravatthu三、帝沙长老事
Ayasāvamalanti imaṃ dhammadesanaṃ satthā jetavane viharanto tissattheraṃ nāma bhikkhuṃ ārabbha kathesi.
阿耶萨瓦玛尔等人，听佛陀在祇树给孤独园讲法，讲述名为长老提萨的比库。
Eko kira sāvatthivāsī kulaputto pabbajitvā laddhūpasampado tissattheroti paññāyi. So aparabhāge janapadavihāre vassūpagato aṭṭhahatthakaṃ thūlasāṭakaṃ labhitvā vutthavasso pavāretvā taṃ ādāya gantvā bhaginiyā hatthe ṭhapesi. Sā ‘‘na me eso sāṭako bhātu anucchaviko’’ti taṃ tikhiṇāya vāsiyā chinditvā hīrahīraṃ katvā udukkhale koṭṭetvā pavisetvā pothetvā vaṭṭetvā sukhumasuttaṃ kantitvā sāṭakaṃ vāyāpesi. Theropi suttañceva sūciyo ca saṃvidahitvā cīvarakārake daharasāmaṇere sannipātetvā bhaginiyā santikaṃ gantvā ‘‘taṃ me sāṭakaṃ detha, cīvaraṃ kāressāmī’’ti āha. Sā navahatthaṃ sāṭakaṃ nīharitvā kaniṭṭhabhātikassa hatthe ṭhapesi. So taṃ gahetvā vitthāretvā oloketvā ‘‘mama sāṭako thūlo aṭṭhahattho, ayaṃ sukhumo navahattho. Nāyaṃ mama sāṭako, tumhākaṃ esa, na me iminā attho, tameva me dethā’’ti āha. ‘‘Bhante, tumhākameva eso, gaṇhatha na’’nti? So neva icchi. Athassa attanā katakiccaṃ sabbaṃ ārocetvā, ‘‘bhante, tumhākamevesa, gaṇhatha na’’nti adāsi. So taṃ ādāya vihāraṃ gantvā cīvarakammaṃ paṭṭhapesi.
或有一人在舍卫城居住，为族中长子，出家得来自在，号曰提萨长老。此人初入乡间游行，雨季来到他处，得得一件八丈长的大袈裟，夏末结束时携归，把袈裟放于其妹手上。其妹言『此袈裟非吾所织，非兄弟合织』，便急速剪断、污秽作毁，投掷、弄翻、扯破、轻细地分离散布。长老便把袈裟的线头收拾好，与一少年比库会合，再到妹处说『将此袈裟给我，我为汝作衣』。她从妹手取出新剪裁至九尺的袈裟，递与较小弟弟，弟弟取袈裟展开察视说『我袈裟大八丈，此为细九尺。此非我袈裟，是你们之物，非我所用，唯汝取去』。女言『这是为汝，汝莫取』。长老不肯收，经过自己所作一切亲自诉说后，说『这是为汝，汝莫取』，交付袈裟，便归舍建立衣法。
Athassa bhaginī cīvarakārānaṃ atthāya yāgubhattādīni sampādesi. Cīvarassa niṭṭhitadivase pana atirekasakkāraṃ kāresi. So cīvaraṃ oloketvā tasmiṃ uppannasineho ‘‘sve dāni naṃ pārupissāmī’’ti saṃharitvā cīvaravaṃse ṭhapetvā taṃ rattiṃ bhuttāhāraṃ jirāpetuṃ asakkonto kālaṃ katvā tasmiṃyeva cīvare ūkā hutvā nibbatti. Bhaginīpissa kālakiriyaṃ sutvā bhikkhūnaṃ pādesu pavattamānā rodi. Bhikkhū tassa sarīrakiccaṃ katvā gilānupaṭṭhākassa abhāvena saṅghasseva taṃ pāpuṇāti. ‘‘Bhājessāma na’’nti taṃ cīvaraṃ nīharāpesuṃ. Sā ūkā ‘‘ime mama santakaṃ vilumpantī’’ti viravantī ito cito ca sandhāvi. Satthā gandhakuṭiyaṃ nisinnova dibbāya sotadhātuyā taṃ saddaṃ sutvā, ‘‘ānanda, tissassa cīvaraṃ abhājetvā sattāhaṃ nikkhipituṃ vadehī’’ti āha. Thero tathā kāresi. Sāpi sattame divase kālaṃ katvā tusitavimāne nibbatti. Satthā ‘‘aṭṭhame divase tissassa cīvaraṃ bhājetvā gaṇhathā’’ti āṇāpesi. Bhikkhū tathā kariṃsu.
其妹为制作袈裟用之，采集染色料等。袈裟完成当日多做细节。长老见袈裟生污渍，思『今后自当洗涤』，收整袈裟，难以度日，于是真正于袈裟上起虱。妹听长老行事时，悲泣于众比库脚前。比库因长老身体现病，没人照料，由僧团承受此事。『当分给我』，她便将袈裟取下。虱子说『此等污秽破坏我』，绝然离去东奔西走。佛陀住香舍利塔时，闻此音告诫阿难曰『请为提萨七日后拆此袈裟』。长老从命。到了第七天，完成功德，降生忉利天。佛陀又告诫曰『第八天拆提萨袈裟，予以分给』。比库从命行之。
Bhikkhū dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ ‘‘kasmā nu kho satthā tissassa cīvaraṃ satta divase ṭhapāpetvā aṭṭhame divase gaṇhituṃ anujānī’’ti. Satthā āgantvā ‘‘kāya nuttha, bhikkhave, etarahi kathāya sannisinnā’’ti pucchitvā ‘‘imāya nāmā’’ti vutte, ‘‘bhikkhave, tisso attano cīvare ūkā hutvā nibbatto, tumhehi tasmiṃ bhājiyamāne ‘ime mama santakaṃ vilumpantī’ti viravantī ito cito ca dhāvi. Sā tumhehi cīvare gayhamāne tumhesu manaṃ padussitvā niraye nibbatteyya, tena cāhaṃ cīvaraṃ nikkhipāpesiṃ. Idāni pana sā tusitavimāne nibbattā, tena vo mayā cīvaragahaṇaṃ anuññāta’’nti vatvā puna tehi ‘‘bhāriyā vata ayaṃ, bhante, taṇhā nāmā’’ti vutte ‘‘āma, bhikkhave, imesaṃ sattānaṃ taṇhā nāma bhāriyā. Yathā ayato malaṃ uṭṭhahitvā ayameva khādati vināseti aparibhogaṃ karoti, evamevāyaṃ taṇhā imesaṃ sattānaṃ abbhantare uppajjitvā te satte nirayādīsu nibbattāpeti, vināsaṃ pāpetī’’ti vatvā imaṃ gāthamāha –
比库们于法会中议论曰『为何世尊允许第七日附着虱子后，第八日才拆袈裟？』佛陀现身问曰『诸比库，此处为何集会议论？』答曰『夫提萨长老袈裟生虱子而死，虱子离去后弟子惊恐东奔西走，恐落地狱。故佛陀出令拆袈裟。现在虱子生于忉利天，未允拆袈裟』。佛言『此虱子化作贪欲，诸比库，贪欲如妇罗，经常侵蚀，饮食污染却无满足。如是，贪欲内生，使众生堕入地狱受苦，造恶业，致坏灭』，并说此偈——
§240
240.
二百四十。
‘‘Ayasāva malaṃ samuṭṭhitaṃ,
『金属锈垢生成起来，』
Tatuṭṭhāya tameva khādati;
『其起即刻食用，』
Evaṃ atidhonacārinaṃ,
『如是行为过度贪著者，』
Sāni kammāni nayanti duggati’’nti.
『多种业转致恶趣。』
Tattha ayasāvāti ayato samuṭṭhitaṃ. Tatuṭṭhāyāti tato uṭṭhāya. Atidhonacārinanti dhonā vuccati cattāro paccaye ‘‘idamatthaṃ ete’’ti paccavekkhitvā paribhuñjanapaññā, taṃ atikkamitvā caranto atidhonacārī nāma. Idaṃ vuttaṃ hoti – yathā ayato malaṃ samuṭṭhāya tato samuṭṭhitaṃ tameva khādati, evamevaṃ catupaccaye apaccavekkhitvā paribhuñjantaṃ atidhonacārinaṃ sāni kammāni attani ṭhitattā attano santakāneva tāni kammāni duggatiṃ nayantīti.
其中“ayasāva”者，金属上生起的垢。 “tatuṭṭhāya”者，即其上升起之后。 “atidhonacārin”者，称为“贪污行者”，谓于四种缘起——“此为缘故”——了知审察，依慧运用，于此超过，践行其法，故谓过度贪著行者。是语所说：若如金属垢起即刻吞食，亦复于四缘明了观察而贪著践行者，其所作业因自身立处，宛如束缚自身，转使入恶趣。
Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.
此处讲义终结时，言诸多闻达果等功德皆能获得。
Tissattheravatthu tatiyaṃ. · 帝萨长老事 第三
4. Lāludāyittheravatthu4. 拉卢答夷长老事
Asajjhāyamalāti imaṃ dhammadesanaṃ satthā jetavane viharanto lāludāyittheraṃ ārabbha kathesi.
世尊在揭德林静处，开始为拉鲁达伊长老讲述此法教。
Sāvatthiyaṃ kira pañcakoṭimattā ariyasāvakā vasanti, dve koṭimattā puthujjanā vasanti. Tesu ariyasāvakā purebhattaṃ dānaṃ datvā pacchābhattaṃ sappitelamadhuphāṇitavatthādīni gahetvā vihāraṃ gantvā dhammakathaṃ suṇanti. Dhammaṃ sutvā gamanakāle ca sāriputtamoggallānānaṃ guṇakathaṃ kathenti. Udāyitthero tesaṃ kathaṃ sutvā ‘‘etesaṃ tāva dhammaṃ sutvā tumhe evaṃ kathetha, mama dhammakathaṃ sutvā kiṃ nu kho na kathessathā’’ti vadati. Manussā tassa kathaṃ sutvā ‘‘ayaṃ eko dhammakathiko bhavissati, imassapi amhehi dhammakathaṃ sotuṃ vaṭṭatī’’ti te ekadivasaṃ theraṃ yācitvā, ‘‘bhante, ajja amhākaṃ dhammassavanadivaso’’ti saṅghassa dānaṃ datvā, ‘‘bhante, tumhe amhākaṃ divā dhammakathaṃ katheyyāthā’’ti āhaṃsu. Sopi tesaṃ adhivāsesi.
据说沙瓦提城人口约有五千万，其中有两千万凡夫居住。那些圣弟子，先以施舍布施，他日又携带熏香、蜜腊等供养物，前往佛寺，聆听法教。听法后，行路时又互相讲述沙利子与摩嘎剌那等圣人的优异事迹。拉鲁达伊长老听闻此等言说，便说：“你们既已听闻此法，当如是行；我法告尔，尔等岂不亦应宣说乎？”人众闻其话，谓：“此人必将为唯一说法者，我侪亦应听此法教。”于是当日请求长老：“大师，今为我等法闻之日。”并作施舍，恳请：“大师，尔当昼为我等宣说法教。”长老亦应允而住于其间。
Tehi dhammassavanavelāya āgantvā, ‘‘bhante, no dhammaṃ kathethā’’ti vutte lāludāyitthero āsane nisīditvā cittabījaniṃ gahetvā cālento ekampi dhammapadaṃ adisvā ‘‘ahaṃ sarabhaññaṃ bhaṇissāmi, añño dhammakathaṃ kathetū’’ti vatvā otari. Te aññena dhammakathaṃ kathāpetvā sarabhāṇatthāya puna taṃ āsanaṃ āropayiṃsu. So punapi kiñci adisvā ‘‘ahaṃ rattiṃ kathessāmi, añño sarabhaññaṃ bhaṇatū’’ti vatvā āsanā otari. Te aññena sarabhaññaṃ bhaṇāpetvā puna rattiṃ theraṃ ānayiṃsu. So rattimpi kiñci adisvā ‘‘ahaṃ paccūsakāle kathessāmi, rattiṃ añño kathetū’’ti vatvā otari. Te aññena rattiṃ kathāpetvā puna paccūse taṃ ānayiṃsu. So punapi kiñci nāddasa. Mahājano leḍḍudaṇḍādīni gahetvā, ‘‘andhabāla, tvaṃ sāriputtamoggallānānaṃ vaṇṇe kathiyamāne evañcevañca vadesi, idāni kasmā na kathesī’’ti santajjetvā palāyantaṃ anubandhi. So palāyanto ekissā vaccakuṭiyā pati.
他们至听法时，拉鲁达伊长老曰：“大师，勿讲法。”遂坐于座，静心唤起定力，起身读诵一偈道：“我当广说诸法义，余人亦当宣法音。”于是下座。他人以别经宣说法义，为长老清朗语辞再立座席。长老复起身诵一偈：“我当夜间说法义，余人更当演说辞。”他人夜间以畅朗语辞宣说，随后又请长老。长老复诵：“我当清晨宣法义，夜间更当听他人讲。”他人晨时演说，复请长老。长老未发一语。众人大执木棒等，示意：“愚钝人啊，你论说沙利子与摩嘎剌那诸优之时，语多不当，而今何故默不言？”遂驱逐逼迫，长老逃向一处僻屋。
Mahājano kathaṃ samuṭṭhāpesi – ‘‘ajja lāludāyī sāriputtamoggallānānaṃ guṇakathāya pavattamānāya ussūyanto attano dhammakathikabhāvaṃ pakāsetvā manussehi sakkāraṃ katvā ‘dhammaṃ suṇomā’ti vutte catukkhattuṃ āsane nisīditvā kathetabbayuttakaṃ kiñci apassanto ‘tvaṃ amhākaṃ ayyehi sāriputtamoggallānattherehi saddhiṃ yugaggāhaṃ gaṇhāsī’ti leḍḍudaṇḍādīni gahetvā santajjetvā palāpiyamāno vaccakuṭiyā patito’’ti. Satthā āgantvā ‘‘kāya nuttha, bhikkhave, etarahi kathāya sannisinnā’’ti pucchitvā ‘‘imāya nāmā’’ti vutte ‘‘na, bhikkhave, idāneva, pubbepi eso gūthakūpe nimuggoyevā’’ti vatvā atītaṃ āharitvā –
大众如此议论发动：“今日拉鲁达伊，嫉妒沙利子与摩嘎剌那的赞叹，暴露自己说法者身份，众人皆欢迎听法，然他不见应有之行为；他执木棒诸物，恐吓众人，遂被驱逐坠落辩说所住之房。”世尊到来，问比库们：“尔等今处因何争执？”答曰：“此人名叫拉鲁达伊，往昔如同溺死于糟粕井中。”世尊于是忆及过去事迹并言——
‘‘Catuppado ahaṃ samma, tvampi samma catuppado;
“四者我正，汝亦正；
Ehi samma nivattassu, kiṃ nu bhīto palāyasi.
此时当正回，不忍恐惧而逃走。”
‘‘Asucipūtilomosi, duggandho vāsi sūkara;
「污恶污秽的身毛，恶臭如野猪；
Sace yujjhitukāmosi, jayaṃ samma dadāmi te’’ti. (jā. 1.2.5-6) –
如果你渴望争斗，我必正当加以战胜。」（生经 1.2.5-6）——
Imaṃ jātakaṃ vitthāretvā kathesi. Tadā sīho sāriputto ahosi, sūkaro lāludāyīti. Satthā imaṃ dhammadesanaṃ āharitvā, ‘‘bhikkhave, lāludāyinā appamattakova dhammo uggahito, sajjhāyaṃ pana neva akāsi, kiñci pariyattiṃ uggahetvā tassā asajjhāyakaraṇaṃ malamevā’’ti vatvā imaṃ gāthamāha –
解释此生经时，说：当时狮子是沙利子，野猪为拉鲁达耶。世尊引此法义说：『比库们，拉鲁达耶者，戒律严明如山，然而未曾讲述，未讲解经藏，所取经藏教化乃是污秽恶劣』，于是称述此偈——
§241
241.
二百四十一。
‘‘Asajjhāyamalā mantā, anuṭṭhānamalā gharā;
『污秽不可闻之意，污秽不断屋宇；
Malaṃ vaṇṇassa kosajjaṃ, pamādo rakkhato mala’’nti.
污秽为色之败坏，疏忽保养而生污秽。』
Tattha asajjhāyamalāti yākāci pariyatti vā sippaṃ vā yasmā asajjhāyantassa ananuyuñjantassa vinassati vā nirantaraṃ vā na upaṭṭhāti, tasmā ‘‘asajjhāyamalā mantā’’ti vuttaṃ. Yasmā pana gharāvāsaṃ vasantassa uṭṭhāyuṭṭhāya jiṇṇapaṭisaṅkharaṇādīni akarontassa gharaṃ nāma vinassati, tasmā ‘‘anuṭṭhānamalā gharā’’ti vuttaṃ. Yasmā gihissa vā pabbajitassa vā kosajjavasena sarīrapaṭijagganaṃ vā parikkhārapaṭijagganaṃ vā akarontassa kāyo dubbaṇṇo hoti, tasmā ‘‘malaṃ vaṇṇassa kosajja’’nti vuttaṃ. Yasmā gāvo rakkhantassa pamādavasena niddāyantassa vā kīḷantassa vā tā gāvo atitthapakkhandanādinā vā vāḷamigacorādiupaddavena vā paresaṃ sālikhettādīni otaritvā khādanavasena vināsaṃ āpajjanti, sayampi daṇḍaṃ vā paribhāsaṃ vā pāpuṇāti, pabbajitaṃ vā pana cha dvārāni arakkhantaṃ pamādavasena kilesā otaritvā sāsanā cāventi, tasmā ‘‘pamādo rakkhato mala’’nti vuttaṃ. So hissa vināsāvahanena malaṭṭhāniyattā malanti attho.
这里所说的不净有三种：一是称为“不净毁坏者”，指的是那些对经教文字或技艺等诵持不精、不能专心研习并且不努力修习的人，因其不努力而逐渐废弃或持续不复兴。二是称为“不修护的房舍”，指的是家中有人常常不起来，长期放任屋舍破败不修缮，导致房屋损坏。三是称为“身体不净的床垫”，指的是居家或出家者因疏忽，身体清洁不净，或床垫及修具肮脏，致使身体难以端正洁净。此外，还有因放逸疏忽，牧养的牛羊昼夜懈怠，有时睡卧嬉戏，或因打人闹事、放逸游荡等行为破坏田地禾稻，损害他人物产，从而遭受鞭罚或恶语责辱。若出家人疏于防护门室，由惰怠而使烦恼侵入，法义亦遭损坏，故称“防护者疏懈即为污秽”。因此，这些污秽由毁坏之因所生，故名为污秽。
Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.
经教宣说结束时曾云：众多入流果等果证皆得其成就。
Lāludāyittheravatthu catutthaṃ. · 拉卢答夷长老事 第四
5. Aññatarakulaputtavatthu5. 某善男子事
Malitthiyā duccaritanti imaṃ dhammadesanaṃ satthā veḷuvane viharanto aññataraṃ kulaputtaṃ ārabbha kathesi.
有人称恶行为不净，这里说的是一位教师在竹林中住持时，向某贵族子弟宣讲这法。
Tassa kira samānajātikaṃ kulakumārikaṃ ānesuṃ. Sā ānītadivasato paṭṭhāya aticārinī ahosi. So kulaputto tassā aticārena lajjito kassaci sammukhībhāvaṃ upagantuṃ asakkonto buddhupaṭṭhānādīni pacchinditvā katipāhaccayena satthāraṃ upasaṅkamitvā vanditvā ekamantaṃ nisinno ‘‘kiṃ, upāsaka, na dissasī’’ti vutte tamatthaṃ ārocesi. Atha naṃ satthā, ‘‘upāsaka, pubbepi mayā ‘itthiyo nāma nadīādisadisā, tāsu paṇḍitena kodho na kātabbo’ti vuttaṃ, tvaṃ pana bhavapaṭicchannattā na sallakkhesī’’ti vatvā tena yācito –
这时，这贵族子弟带来了同伴同出身的贵族少女。少女初来那日，就显现出放逸不检的行为。那贵族子弟因她的放逸感到羞愧，不敢当面接近她，回避诸佛及教师未接触的戒律等法门。随后他以几句诗歌，示敬教师，敬礼后独坐一旁，说道：“尊敬的居士啊，你为何不出现呢？”闻此，教师回答说：“居士啊，我以前曾说过：‘女子若住河流等不净之地，智者不应生嗔恚。’但你因执著生命而未予应验。”教师如此答说，并请求他体会此意。
‘‘Yathā nadī ca pantho ca, pānāgāraṃ sabhā papā;
诗中云：“如同河流与道路，常有泥沙聚积，市场会堂人群众多污秽。”
Evaṃ lokitthiyo nāma, velā tāsaṃ na vijjatī’’ti. (jā. 1.1.65; 1.12.9) –
接着诗中又云：“世间女子亦复如是，时常如此污秽难洁。”（赏敬经1.1.65；1.12.9）
Jātakaṃ vitthāretvā, ‘‘upāsaka, itthiyā hi aticārinibhāvo malaṃ, dānaṃ dentassa maccheraṃ malaṃ, idhalokaparalokesu sattānaṃ akusalakammaṃ vināsanatthena malaṃ, avijjā pana sabbamalānaṃ uttamamala’’nti vatvā imā gāthā abhāsi –
经中展开说：『居士啊，女性的放逸行为是不洁的，施舍者给予的贿赂也是污秽的，世间及彼岸众生中不善业的毁灭是污秽的，而无明则是一切污秽中的最上污秽』，于是宣说了以下偈语——
§242
242.
二百四十二。
‘‘Malitthiyā duccaritaṃ, maccheraṃ dadato malaṃ;
『污秽的是放逸的女性行为，施舍时给予的贿赂也是污秽，
Malā ve pāpakā dhammā, asmiṃ loke paramhi ca.
这世间及彼岸都是污秽的恶法，
§243
243.
二百四十三。
‘‘Tato malā malataraṃ, avijjā paramaṃ malaṃ;
因此所有污秽中，无明是最污秽者；」
Etaṃ malaṃ pahantvāna, nimmalā hotha bhikkhavo’’ti.
“去除此污垢，比库们，应当清净无染。”
Tattha duccaritanti aticāro. Aticāriniñhi itthiṃ sāmikopi gehā nīharati, mātāpitūnaṃ santikaṃ gatampi ‘‘tvaṃ kulassa agāravabhūtā, akkhīhipi na daṭṭhabbā’’ti taṃ nīharanti. Sā anāthā vicarantī mahādukkhaṃ pāpuṇāti. Tenassā duccaritaṃ ‘‘mala’’nti vuttaṃ. Dadatoti dāyakassa. Yassa hi khettakasanakāle ‘‘imasmiṃ khette sampanne salākabhattādīni dassāmī’’ti cintetvā nipphanne sassepi maccheraṃ uppajjitvā cāgacittaṃ nivāreti, so maccheravasena cāgacitte avirūhante manussasampattiṃ dibbasampattiṃ nibbānasampattinti tisso sampattiyo na labhati. Tena vuttaṃ – ‘‘maccheraṃ dadato mala’’nti. Sesesupi eseva nayo. Pāpakā dhammāti akusaladhammā pana idhaloke ca paraloke ca malameva.
其中所谓“恶行”为过失。过失之人妇女亦然，妄自退离丈夫之家，即便去到父母家中，亦言“你已失去家中庄严，眼目亦不应见”，于是舍弃之。此女孤苦无靠，流转游荡，遭遇极大苦难。故谓其恶行为“污垢”。“给与者”意为施予者。譬如耕田农夫，思虑“田中有熟稻、木棍稻秆等”，即使熟稻已断，亦能生长野草。如果怀施之心而放弃，即如野草之心，虽怀施意而不真正布施，既不得人间财富，亦不得天界财富，更不得涅槃之财，三种财富皆不能得。故说“怀野草心布施者为污垢”。其余亦复如是。恶法为不善法，既于此世且于彼世皆为污秽不净。
Tatoti heṭṭhā vuttamalato. Malataranti atirekamalaṃ vo kathemīti attho. Avijjāti aṭṭhavatthukaṃ aññāṇameva paramaṃ malaṃ. Pahantvānāti etaṃ malaṃ jahitvā, bhikkhave, tumhe nimmalā hothāti attho.
“如此”谓为下文所言之“污垢”。“污垢者”意指极度污秽之物，问其何义。无明者，为八支教义之一，乃最大污垢。去除者，谓舍弃此污垢，比库们，应当成为清净无染。
Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.
说法结束时，众人将获多种须陀洹果报等殊胜利益。
Aññatarakulaputtavatthu pañcamaṃ. · 某善男子事 第五
6. Cūḷasārivatthu6. 朱腊沙利事
Sujīvanti imaṃ dhammadesanaṃ satthā jetavane viharanto cūḷasāriṃ nāma sāriputtattherassa saddhivihārikaṃ ārabbha kathesi.
众师长老在诘婆林中住持时，曾对小沙利长老以信心法开示此法。
So kira ekadivase vejjakammaṃ katvā paṇītabhojanaṃ labhitvā ādāya nikkhamanto antarāmagge theraṃ disvā, ‘‘bhante, idaṃ mayā vejjakammaṃ katvā laddhaṃ, tumhe aññattha evarūpaṃ bhojanaṃ na labhissatha, imaṃ bhuñjatha, ahaṃ te vejjakammaṃ katvā niccakālaṃ evarūpaṃ āhāraṃ āharissāmī’’ti āha. Thero tassa vacanaṃ sutvā tuṇhībhūtova pakkāmi. Bhikkhū vihāraṃ gantvā satthu tamatthaṃ ārocesuṃ. Satthā, ‘‘bhikkhave, ahiriko nāma pagabbho kākasadiso hutvā ekavīsatividhāya anesanāya ṭhatvā sukhaṃ jīvati, hiriottappasampanno pana dukkhaṃ jīvatī’’ti vatvā imā gāthā abhāsi –
彼时某日，师长行医后获得佳食，携取出门，见长老于行间，言：“尊者，此乃我行医所得，你们他处难得此等美食，请享用。我将常行医，常为你等取得此类饮食。”长老闻言默然起行。比库等至师所，询问其意。师曰：“比库们，名为无耻者，犹如乌鸦，常以二十一种形态显现，悠游自在；惟有廉耻、羞愧者，虽有此等形态却苦恼度日。”说毕，诵此偈言——
§244
244.
二百四十四。
‘‘Sujīvaṃ ahirikena, kākasūrena dhaṃsinā;
『以无羞耻心生存，如乌鸦般恶兽般的破坏者；
Pakkhandinā pagabbhena, saṃkiliṭṭhena jīvitaṃ.
以舍弃真理的粗暴之身，污秽其生命。』
§245
245.
二百四十五。
‘‘Hirīmatā ca dujjīvaṃ, niccaṃ sucigavesinā;
『有羞耻心之人虽难存活，却常以清净为寻求；
Alīnenāppagabbhena, suddhājīvena passatā’’ti.
目不视轻薄之人，乃见纯洁生命。』
Tattha ahirikenāti chinnahirottappakena. Evarūpena hi amātarameva ‘‘mātā me’’ti apitādayo eva ca ‘‘pitā me’’tiādinā nayena vatvā ekavīsatividhāya anesanāya patiṭṭhāya sukhena jīvatuṃ sakkā. Kākasūrenāti sūrakākasadisena. Yathā hi sūrakāko kulagharesu yāguādīni gaṇhitukāmo bhittiādīsu nisīditvā attano olokanabhāvaṃ ñatvā anolokento viya aññavihitako viya niddāyanto viya ca hutvā manussānaṃ pamādaṃ sallakkhetvā anupatitvā ‘‘sūsū’’ti vadantesuyeva bhājanato mukhapūraṃ gahetvā palāyati, evamevaṃ ahirikapuggalopi bhikkhūhi saddhiṃ gāmaṃ pavisitvā yāgubhattaṭṭhānādīni vavatthapeti. Tattha bhikkhū piṇḍāya caritvā yāpanamattaṃ ādāya āsanasālaṃ gantvā paccavekkhantā yāguṃ pivitvā kammaṭṭhānaṃ manasi karonti sajjhāyanti āsanasālaṃ sammajjanti. Ayaṃ pana akatvā gāmābhimukhova hoti.
此处“ahirikena”者，谓无愧无耻之意。乃无忸怩羞惭之心。盖如父母所知，子女亲属皆以“我母是我母”“我父是我父”等名目相系，因依此情缘，得以享受二十一种供养，安乐生活。所谓“kākasūrenāti”，类似于乌鸦之勇猛。譬如乌鸦在族中，为守护门户者，时捕猎鸟兽，或立于屋檐、屋壁，观视其所，无视外物，如若他鸟或猛兽至，或大睡之时，忽闻“苏苏”之声，口中含食，便迅即逃逸。此喻无耻者比库，结伴入村，收受供养处等食粮。比库于托钵行乞后，将食收持，入座食堂坐下，瞻仰供养之物，专心禅修。含食思惟，静心调伏，乃至不与村民亲密，此时即便未受食，亦心向村落如归家者。
So hi bhikkhūhi ‘‘passathima’’nti olokiyamānopi anolokento viya aññavihito viya niddāyanto viya gaṇṭhikaṃ paṭimuñcanto viya cīvaraṃ saṃvidahanto viya hutvā ‘‘asukaṃ nāma me kammaṃ atthī’’ti vadanto uṭṭhāyāsanā gāmaṃ pavisitvā pātova vavatthapitagehesu aññataraṃ gehaṃ upasaṅkamitvā gharamānusakesu thokaṃ kavāṭaṃ pidhāya dvāre nisīditvā kandantesupi ekena hatthena kavāṭaṃ paṇāmetvā anto pavisati. Atha naṃ disvā akāmakāpi āsane nisīdāpetvā yāguādīsu yaṃ atthi, taṃ denti. So yāvadatthaṃ bhuñjitvā avasesaṃ pattenādāya pakkamati. Ayaṃ kākasūro nāma. Evarūpena ahirikena sujīvanti attho.
此者如比库心念“passathima（须安静）”，虽目视而精神彷佛未视，似若他人，似若眠者，似若解下束带，涩衣缠绕之状。起身离坐，入村，转入托钵食者之家，或近亲家门，关闭门扉坐下，哭泣时手敲门，便进入宅内。虽不欲见他，安坐于座位，若有祭祀供品，便予以施舍。于是尽食至饱，剩余托钵饭菜不取而去。此即所谓“kākasūro（乌鸦勇敢者）”。以此无耻之辈共行而得生。
Dhaṃsināti ‘‘asukatthero nāma appiccho’’tiādīni vadantesu – ‘‘kiṃ pana mayaṃ na appicchā’’tiādivacanena paresaṃ guṇadhaṃsanatāya dhaṃsinā. Tathārūpassa vacanaṃ sutvā ‘‘ayampi appicchatādiguṇe yutto’’ti maññamānā manussā dātabbaṃ maññanti. So pana tato paṭṭhāya viññūpurisānaṃ cittaṃ ārādhetuṃ asakkonto tamhāpi lābhā parihāyati. Evaṃ dhaṃsipuggalo attanopi parassapi lābhaṃ nāsetiyeva.
所谓“dhaṃsināti”，“杀害者”也。指那些说“称不贪欲之长老为不贪者”，及诸以言语贬损他人美德者。听闻此等言辞者，便以为“彼亦为不贪之类”，人亦当布施于彼。此种认知乃妄见。智慧辈虽生起此念，然不堪承受此心，于自身得利却生怨恨。故如是杀害者，不仅害己，更害他者之利。
Pakkhandināti pakkhandacārinā. Paresaṃ kiccānipi attano kiccāni viya dassento pātova bhikkhūsu cetiyaṅgaṇādīsu vattaṃ katvā kammaṭṭhānamanasikārena thokaṃ nisīditvā uṭṭhāya gāmaṃ pavisantesu mukhaṃ dhovitvā paṇḍukāsāvapārupanaakkhiañjanasīsamakkhanādīhi attabhāvaṃ maṇḍetvā sammajjanto viya dve tayo sammajjanipahāre datvā dvārakoṭṭhakābhimukho hoti. Manussā pātova ‘‘cetiyaṃ vandissāma, mālāpūjaṃ karissāmā’’ti āgatā taṃ disvā ‘‘ayaṃ vihāro imaṃ daharaṃ nissāya paṭijagganaṃ labhati, imaṃ mā pamajjitthā’’ti vatvā tassa dātabbaṃ maññanti. Evarūpena pakkhandināpi sujīvaṃ. Pagabbhenāti kāyapāgabbhiyādīhi samannāgatena. Saṃkiliṭṭhena jīvitanti evaṃ jīvikaṃ kappetvā jīvantena hi puggalena saṃkiliṭṭhena hutvā jīvitaṃ nāma hoti, taṃ dujjīvitaṃ pāpamevāti attho.
“pakkhandināti”，谓伪行者。所谓伪行者，乃作伪于他人事，仿佛其为己事。乃至于比库、寺院等处，行事通通伪饰。入村庄时，洗净面容，涂敷黄赭衣膏、眼药及面油，故作庄严姿态。入住门前，或向守卫者施舍若干，现身庄重。人们见而前来，立誓拜谒，献花供养。众人谓：“此舍利寺是此童子依止处，望勿忽视彼”。如是伪行者亦得善活生活。所谓“pagabbhenāti”，者，具足肉身之谓。人以染污之身而生活，故谓其为恶劣之活。
Hirīmatā cāti hirottappasampannena puggalena dujjīvaṃ. So hi amātādayova ‘‘mātā me’’tiādīni avatvā adhammike paccaye gūthaṃ viya jigucchanto dhammena samena pariyesanto sapadānaṃ piṇḍāya caritvā jīvikaṃ kappento lūkhaṃ jīvikaṃ jīvatīti attho. Sucigavesināti sucīni kāyakammādīni gavesantena. Alīnenāti jīvitavuttimanallīnena. Suddhājīvena passatāti evarūpo hi puggalo suddhājīvo nāma hoti. Tena evaṃ suddhājīvena tameva suddhājīvaṃ sārato passatā lūkhajīvitavasena dujjīvaṃ hotīti attho.
所谓“hirīmatā”，谓具羞耻心之人。若无父母之心，舍弃亲属，以不善之因缘隐匿自身，心怀厌恶。带著憎恶内心，行走乞食，过着败坏之生。所谓“sucigavesināti”，谓寻求洁净身语意之义。所谓“alīnenāti”，指恶妇女。所谓“suddhājīvena passatāti”，乃观察纯净生存之人生也。此种人名为纯净生存者。若视彼为同类纯净者，则观彼为败坏生存者。此义也。
Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.
乃谓修行教诲终结时，众多闻者俱获须陀洹果以上诸果位等成就。
Cūḷasārivatthu chaṭṭhaṃ. · 朱腊沙利事第六。
7. Pañcaupāsakavatthu7. 五近事男事
Yo pāṇanti imaṃ dhammadesanaṃ satthā jetavane viharanto pañca upāsake ārabbha kathesi.
有一位比库住在杰塔伽耶竹林中，为五位在家居士讲法。
Tesu hi eko pāṇātipātāveramaṇisikkhāpadameva rakkhati, itare itarāni. Te ekadivasaṃ ‘‘ahaṃ dukkaraṃ karomi, dukkaraṃ rakkhāmī’’ti vivādāpannā satthu santikaṃ gantvā vanditvā tamatthaṃ ārocesuṃ. Satthā tesaṃ kathaṃ sutvā ekasīlampi kaniṭṭhakaṃ akatvā ‘‘sabbāneva durakkhānī’’ti vatvā imā gāthā abhāsi –
这些人中，只有一位严格遵守不杀生的戒律，其他人各有不同。某日，他们自言自语说：“我行恶事，却想加以防护。”于是便前往世尊处，合掌礼敬后陈说此事。世尊闻而未发怒，未轻视他们，乃说：“这些都是难以守护的戒律。”并作此偈赞叹——
§246
246.
二百四十六。
‘‘Yo pāṇamatipāteti, musāvādañca bhāsati;
“凡是杀生者，且常妄语，
Loke adinnamādiyati, paradārañca gacchati.
于世间盗取不净物，且入他人妻室；
§247
247.
二百四十七。
‘‘Surāmerayapānañca , yo naro anuyuñjati;
“饮酒吸食毒药之人，乃为世间所有众生之害；
Idheva meso lokasmiṃ, mūlaṃ khaṇati attano.
正因如此，彼于此世上自毁根本，损害自身根基。”
§248
248.
二百四十八。
‘‘Evaṃ bho purisa jānāhi, pāpadhammā asaññatā;
“如是，善男子，应知此事，恶法无益，
Mā taṃ lobho adhammo ca, ciraṃ dukkhāya randhayu’’nti.
勿令贪欲与邪恶久缠苦恼于汝。”
Tattha yo pāṇamatipātetīti yo sāhatthikādīsu chasu payogesu ekapayogenāpi parassa jīvitindriyaṃ upacchindati. Musāvādanti paresaṃ atthabhañjanakaṃ musāvādañca bhāsati. Loke adinnamādiyatīti imasmiṃ sattaloke theyyāvahārādīsu ekenapi avahārena parapariggahitaṃ ādiyati. Paradārañca gacchatīti parassa rakkhitagopitesu bhaṇḍesu aparajjhanto uppathacāraṃ carati. Surāmerayapānanti yassa kassaci surāya ceva merayassa ca pānaṃ. Anuyuñjatīti sevati bahulīkaroti. Mūlaṃ khaṇatīti tiṭṭhatu paraloko, so pana puggalo idha lokasmiṃyeva yena khettavatthuādinā mūlena patiṭṭhapeyya, tampi aṭṭhapetvā vā vissajjetvā vā suraṃ pivanto attano mūlaṃ khaṇati, anātho kapaṇo hutvā vicarati. Evaṃ, bhoti pañcadussīlyakammakārakaṃ puggalaṃ ālapati. Pāpadhammāti lāmakadhammā. Asaññatāti kāyasaññatādirahitā. Acetasātipi pāṭho, acittakāti attho. Lobho adhammo cāti lobho ceva doso ca. Ubhayampi hetaṃ akusalameva. Ciraṃ dukkhāya randhayunti cirakālaṃ nirayadukkhādīnaṃ atthāya taṃ ete dhammā mā randhentu mā matthentūti attho.
此处所谓“杀生”，乃指行为时、不论何种方式，在六大场合之一施行，一次即断他人生命之行为。所谓“妄语”，则为言论伤害他人利益的虚假话语。所谓“不取非施”，即在此世间在各种公共场合，随意以一切非自己所有之物夺取于他人。所谓“邪行”，乃指放逸于他人所看护珍藏之财物，进行偷盗盗取等不正行为。酒毒吸食，即指任何饮用酒类或毒物行为。所谓“随意”者，即意指放纵、纵情多行。所谓“毁根”，即“根”指根基，譬如土地农田等根本。彼虽存于此世间，但若因自毁根基，一如饮酒之后毁坏自身根源，则成为无依无助之徒，流离失所。如此，彼放逸者实为五种恶行之始作俑者。所谓恶法，即下贱之法也。所谓无益，是指无察觉之意，是身心意识缺失等。以无心无念亦难免。所谓贪欲邪恶，贪既为贪欲，恶即嗔恚。此二因均为不善业因。久则令长时受诸苦难，是谓“使长期受苦”，意指诸如地狱诸苦之长期因缘。故此等法，勿令其久染苦中，亦勿令其深入或作祟也。
Desanāvasāne te pañca upāsakā sotāpattiphale patiṭṭhahiṃsu, sampattānampi sātthikā dhammadesanā ahosīti.
教诲结束时，那五位居士在得无学果位时安住，因此现行的佛法教诲是真实有效的。
Pañcaupāsakavatthu sattamaṃ. · 五近事男事第七。
8. Tissadaharavatthu8. 提萨达哈拉事
Dadātiveti imaṃ dhammadesanaṃ satthā jetavane viharanto tissadaharaṃ nāma ārabbha kathesi.
称为达大提的是这样一则佛法教诲，佛陀在竹林精舍时，于名为提萨达哈拉的一处开始宣说。
So kira anāthapiṇḍikassa gahapatino visākhāya upāsikāyāti pañcannaṃ ariyasāvakakoṭīnaṃ dānaṃ nindanto vicari, asadisadānampi nindiyeva. Tesaṃ tesaṃ dānagge sītalaṃ labhitvā ‘‘sītala’’nti nindi, uṇhaṃ labhitvā ‘‘uṇha’’nti nindi. Appaṃ dentepi ‘‘kiṃ ime appamattakaṃ dentī’’ti nindi, bahuṃ dentepi ‘‘imesaṃ gehe ṭhapanaṭṭhānaṃ maññe natthi, nanu nāma bhikkhūnaṃ yāpanamattaṃ dātabbaṃ, ettakaṃ yāgubhattaṃ niratthakameva vissajjatī’’ti nindi. Attano pana ñātake ārabbha ‘‘aho amhākaṃ ñātakānaṃ gehaṃ catūhi disāhi āgatāgatānaṃ bhikkhūnaṃ opānabhūta’’ntiādīni vatvā pasaṃsaṃ pavattesi. So panekassa dovārikassa putto janapadaṃ vicarantehi vaḍḍhakīhi saddhiṃ vicaranto sāvatthiṃ patvā pabbajito. Atha naṃ bhikkhū evaṃ manussānaṃ dānādīni nindantaṃ disvā ‘‘pariggaṇhissāma na’’nti cintetvā, ‘‘āvuso, tava ñātakā kahaṃ vasantī’’ti pucchitvā ‘‘asukagāme nāmā’’ti sutvāva katipaye dahare pesesuṃ. Te tattha gantvā gāmavāsikehi āsanasālāya nisīdāpetvā katasakkārā pucchiṃsu – ‘‘imamhā gāmā nikkhamitvā pabbajito tisso nāma daharo atthi. Tassa katame ñātakā’’ti? Manussā ‘‘idha kulagehato nikkhamitvā pabbajitadārako natthi, kiṃ nu kho ime vadantī’’ti cintetvā, ‘‘bhante, eko dovārikaputto vaḍḍhakīhi saddhiṃ vicaritvā pabbajitoti suṇoma, taṃ sandhāya vadetha maññe’’ti āhaṃsu. Daharabhikkhū tissassa tattha issarañātakānaṃ abhāvaṃ ñatvā sāvatthiṃ gantvā ‘‘akāraṇameva, bhante, tisso vilapanto vicaratī’’ti taṃ pavattiṃ bhikkhūnaṃ ārocesuṃ. Bhikkhūpi taṃ tathāgatassa ārocesuṃ.
他说，那个寡妇施主维萨卡，是五百位圣徒弟子中恶意贬损施舍的人，称赞真实的施舍，攻击虚假的施舍。得冷食时说“冷”，得热食时说“热”。少给时说“这有什么？少得些”，多给时说“这家施舍给比库只是摆设，不是施舍比库糊口的，多少食米无用。”可她自己倒是在亲戚中说道：“唉，我们的亲戚家，四面八方来往的比库们都聚集在一起食用。”后来那青年是某守门人之子，跟着长辈们游走乡间，来到舍卫城后出家。比库们见此人及其他世人贬损施舍，便思忖“我们收下吧”，询问“老师，你的亲戚都居哪里？”答曰“在阿熟伽村。”他们便派人去村中，招请农户在一起设座，恭敬礼问：“这里村庄，有个叫提索的青年放弃家业出家，他的亲戚是哪些？”村人答：“家中没人出家，我们如何知道呢？”说“听说某守门人之子跟长辈同行出家，请教他们吧。”青年比库不知父辈朋友们的事，到了舍卫城对比库们说：“提索不由自主地哭泣游历。”比库们把此事报告如来。
Satthā ‘‘na, bhikkhave, idāneva vikatthento vicarati, pubbepi vikatthakova ahosī’’ti vatvā bhikkhūhi yācito atītaṃ āharitvā –
如来说：“比库们，他现在确实在离别徘徊，不过以前也是如此。”于是请比库们报告过去之事，
‘‘Bahumpi so vikattheyya, aññaṃ janapadaṃ gato;
“他即使离家也游历他乡，
Anvāgantvāna dūseyya, bhuñja bhoge kaṭāhakā’’ti. (jā. 1.1.125) –
追寻众生，随缘污染，享用财物皮甲。”（出自《集会经》第一章第125节）
Imaṃ kaṭāhajātakaṃ vitthāretvā, ‘‘bhikkhave, yo hi puggalo parehi appake vā bahuke vā lūkhe vā paṇīte vā dinne aññesaṃ vā datvā attano adinne maṅku hoti, tassa jhānaṃ vā vipassanaṃ vā maggaphalādīni vā na uppajjantī’’ti vatvā dhammaṃ desento imā gāthā abhāsi –
释此苦行生经事详解后，谓曰：『比库们，若有人施与他人贫乏者、饥饿者、穷困者、受损者，无有给予别人却自己不施者，其禅定或内观或道果等诸法，皆不得生起。』如是宣说法义，于此即诵此偈：
§249
249.
二百四十九。
‘‘Dadāti ve yathāsaddhaṃ, yathāpasādanaṃ jano;
『依其所信、所悦，人皆布施；
Tattha yo ca maṅku hoti, paresaṃ pānabhojane;
若有人贫乏而自居，食他人所施饮；
Na so divā vā rattiṃ vā, samādhimadhigacchati.
其人昼夜不得成就禅定安住。』
§250
250.
二百五十。
‘‘Yassa cetaṃ samucchinnaṃ, mūlaghaccaṃ samūhataṃ;
『其心断绝，根本愚痴已被斩断，』
Sa ve divā vā rattiṃ vā, samādhimadhigacchatī’’ti.
『彼必昼夜专注，证得禅定。』
Tattha dadāti ve yathāsaddhanti lūkhapaṇītādīsu yaṃkiñci dento jano yathāsaddhaṃ attano saddhānurūpameva deti. Yathāpasādananti theranavādīsu cassa yasmiṃ yasmiṃ pasādo uppajjati, tassa dento yathāpasādanaṃ attano pasādānurūpameva deti. Tatthāti tasmiṃ parassa dāne ‘‘mayā appaṃ vā laddhaṃ, lūkhaṃ vā laddha’’nti maṅkubhāvaṃ āpajjati. Samādhinti so puggalo divā vā rattiṃ vā upacārappanāvasena vā maggaphalavasena vā samādhiṃ nādhigacchati. Yassa cetanti yassa puggalassa etaṃ ekesu ṭhānesu maṅkubhāvasaṅkhātaṃ akusalaṃ samucchinnaṃ mūlaghaccaṃ katvā arahattamaggañāṇena samūhataṃ, so vuttappakāraṃ samādhiṃ adhigacchatīti attho.
这里所说的是，在信徒中，无论是捐献卑贱污秽之物，或任何物品，行者皆依照其信心的真实情况，给予相应的施舍。就像说对于长老们所讲的“信心欢喜”的教义，某人在何处生起何种欢喜，给予他以相应的欢喜。这是说施舍他人时，如果自己有所利得或有所损失，便生起心中惭愧不悦。所谓“禅定”，是指修行者白天或黑夜，或借助修习、证得圣道圣果的缘故，得以成就禅定。所谓“其心”，是指行者于某处已断恶习、已砍根本愚痴、以阿拉汉道智加持集聚此心，故曰：如是行者必证得禅定。
Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.
『于说法末，许多行者得生初果等。』
Tissadaharavatthu aṭṭhamaṃ. · 提萨达哈拉事第八。
9. Pañcaupāsakavatthu9. 五近事男事
Natthirāgasamo aggīti imaṃ dhammadesanaṃ satthā jetavane viharanto pañca upāsake ārabbha kathesi.
『无有贪欲者，谓此教法乃首师在揭树林初讲时，从五近事男女起首宣说。』
Te kira dhammaṃ sotukāmā vihāraṃ gantvā satthāraṃ vanditvā ekamantaṃ nisīdiṃsu. Buddhānañca ‘‘ayaṃ khattiyo, ayaṃ brāhmaṇo, ayaṃ aḍḍho, ayaṃ duggato, imassa uḷāraṃ katvā dhammaṃ desessāmi, imassa no’’ti cittaṃ na uppajjati. Yaṃkiñci ārabbha dhammaṃ desento dhammagāravaṃ purakkhatvā ākāsagaṅgaṃ otārento viya deseti. Evaṃ desentassa pana tathāgatassa santike nisinnānaṃ tesaṃ eko nisinnakova niddāyi, eko aṅguliyā bhūmiṃ likhanto nisīdi, eko ekaṃ rukkhaṃ cālento nisīdi, eko ākāsaṃ ullokento nisīdi, eko pana sakkaccaṃ dhammaṃ assosi.
彼诸人欲闻法故，往至寺院，礼敬上师，便於一旁坐。佛亦未起贪见，无有贬斥他人心意，心念云：“此出家士，此婆罗门，此罪人，此堕落者，割断毛发将为说法，我不生此心。”众人起初讲法如破空河流倾泻般畅达。然坐于如来旁者，其中一人似入沉睡，一人用手指画地坐，一人抱树坐，一人仰望空中坐，一人细听微闻佛法。
Ānandatthero satthāraṃ bījayamāno tesaṃ ākāraṃ olokento satthāraṃ āha – ‘‘bhante, tumhe imesaṃ mahāmeghagajjitaṃ gajjantā viya dhammaṃ desetha, ete pana tumhesupi dhammaṃ kathentesu idañcidañca karontā nisinnā’’ti. ‘‘Ānanda, tvaṃ ete na jānāsī’’ti? ‘‘Āma, na jānāmi, bhante’’ti. Etesu hi yo esa niddāyanto nisinno, esa pañca jātisatāni sappayoniyaṃ nibbattitvā bhogesu sīsaṃ ṭhapetvā niddāyi, idānipissa niddāya titti natthi, nāssa kaṇṇaṃ mama saddo pavisatīti. Kiṃ pana, bhante, paṭipāṭiyā kathetha, udāhu antarantarāti. Ānanda, etassa hi kālena manussattaṃ, kālena devattaṃ, kālena nāgattanti evaṃ antarantarā uppajjantassa upapattiyo sabbaññutaññāṇenāpi na sakkā paricchindituṃ. Paṭipāṭiyā panesa pañca jātisatāni nāgayoniyaṃ nibbattitvā niddāyantopi niddāya atittoyeva. Aṅguliyā bhūmiṃ likhanto nisinnapurisopi pañca jātisatāni gaṇḍuppādayoniyaṃ nibbattitvā bhūmiṃ khaṇi, idānipi bhūmiṃ khaṇantova mama saddaṃ na suṇāti. Esa rukkhaṃ cālento nisinnapurisopi paṭipāṭiyā pañca jātisatāni makkaṭayoniyaṃ nibbatti, idānipi pubbāciṇṇavasena rukkhaṃ cāletiyeva, nāssa kaṇṇaṃ mama saddo pavisati. Esa ākāsaṃ ulloketvā nisinnapurisopi pañca jātisatāni nakkhattapāṭhako hutvā nibbatti, idāni pubbāciṇṇavasena ajjāpi ākāsameva ulloketi, nāssa kaṇṇaṃ mama saddo pavisati. Esa sakkaccaṃ dhammaṃ suṇanto nisinnapuriso pana paṭipāṭiyā pañca jātisatāni tiṇṇaṃ vedānaṃ pāragū mantajjhāyakabrāhmaṇo hutvā nibbatti, idānipi mantaṃ saṃsandanto viya sakkaccaṃ suṇātīti.
长老阿难向师尊观察种种现象后，对师尊说：「尊者，你们如同在大雷云中发出雷鸣般宣说法义，然而你们在讲说法时坐下并未如雷轰鸣一般，使我心未宁静。」师尊答言：「阿难，你不懂这些。」阿难答：「是的，尊者，我不懂。」因为其中有人睡着坐卧，这人经历五生五死，都是同一世族生，沉溺享乐颅上安枕而眠，然而如今此睡眠未得满足，耳中无我之声入。尊者，怎可依次序说起呢？师尊曰：「阿难，此时人身、天身、乃至龙身等间或轮替生起，其变化缘起依时间有所不同，即使广闻博识之人，亦不能断尽解析此变化。依序虽作五生，龙族亦生而睡，睡眠即能超越睡眠。譬如有人用指甲在地上划写，即使坐者经历五生且俱头足结实者掘地，如今掘地般，我之声亦未闻。又如有人摇树，即使坐者依序五生为猿族，即使如前所述摇树，耳中亦无我之声入。又如有人俯视空中，即使坐者依序为恒河沙数星相者，即使今天再观天空，耳中无我之音入。又如有人精听法音服行者，坐者依序五生为苾芻、婆罗门、思维者、老师、婆罗门，虽然聆听细微法音，今乃联想推思如同精听，我之声亦不入耳。」
‘‘Bhante, tumhākaṃ dhammadesanā chaviādīni chinditvā aṭṭhimiñjaṃ āhacca tiṭṭhati, kasmā ime tumhesupi dhammaṃ desentesu sakkaccaṃ na suṇantī’’ti? ‘‘Ānanda, mama dhammo sussavanīyoti saññaṃ karosi maññe’’ti. ‘‘Kiṃ pana, bhante, dussavanīyo’’ti? ‘‘Āma, ānandā’’ti. ‘‘Kasmā, bhante’’ti ? ‘‘Ānanda, buddhoti vā dhammoti vā saṅghoti vā padaṃ imehi sattehi anekesupi kappakoṭisatasahassesu asutapubbaṃ. Yasmā imaṃ dhammaṃ sotuṃ na sakkontā anamatagge saṃsāre ime sattā anekavihitaṃ tiracchānakathaṃyeva suṇantā āgatā, tasmā surāpānakeḷimaṇḍalādīsu gāyantā naccantā vicaranti, dhammaṃ sotuṃ na sakkontī’’ti. ‘‘Kiṃ nissāya panete na sakkonti, bhante’’ti?
阿难问：「尊者，你们讲法时诸般声响被掐断，只剩第八种还继续存在，为什么你们在讲法时我却无法细听呢？」师尊答：「阿难，我以为众生有分别心，认为我的法音悦耳可听。」阿难问：「为何会认为不悦耳呢？」师尊曰：「是的，阿难。」问曰：「为何如此？」师尊答：「阿难，佛、法、僧三宝之名，自无数劫以来，诸多众生未曾闻闻过此语。正因这些众生听不见法音，便如听闻外道言语般，因无闻故，多入酒食赌场作乐，唱歌跳舞，无法倾听法音。」阿难问：「为何他们无法倾听呢，尊者？」
Athassa satthā, ‘‘ānanda, rāgaṃ nissāya dosaṃ nissāya mohaṃ nissāya taṇhaṃ nissāya na sakkonti. Rāgaggisadiso aggi nāma natthi, so chārikampi asesetvā satte dahati. Kiñcāpi sattasūriyapātubhāvaṃ nissāya uppanno kappavināsako aggipi kiñci anavasesetvāva lokaṃ dahati, so pana aggi kadāciyeva dahati. Rāgaggino adahanakālo nāma natthi, tasmā rāgasamo vā aggi dosasamo vā gaho mohasamaṃ vā jālaṃ taṇhāsamā vā nadī nāma natthī’’ti vatvā imaṃ gāthamāha –
师尊答：「阿难，因贪爱、嗔怒、愚痴、渴爱依著，所以不能听闻。恰如火焰无可相似者，无论火焰如何烧灼都难以完全消除。由如此，乃至太阳光普照之灭尽诸劫，无所余损之火也仍能将世界点燃，而此火偶尔才燃起。所谓无燃烧时间，但贪爱如火、嗔恨如火把、愚痴如网罗、渴爱如河流，亦无此对应物。」然后师尊作此偈道：
§251
251.
二百五十一。
‘‘Natthi rāgasamo aggi, natthi dosasamo gaho;
「无贪爱般之火焰，无嗔恨般之绳索；
Natthi mohasamaṃ jālaṃ, natthi taṇhāsamā nadī’’ti.
无愚痴般之网罗，无渴爱般之河流。」
Tattha rāgasamoti dhūmādīsu kiñci adassetvā antoyeva uṭṭhāya jhāpanavasena rāgena samo aggi nāma natthi. Dosasamoti yakkhagahaajagaragahakumbhilagahādayo ekasmiṃyeva attabhāve gaṇhituṃ sakkonti, dosagaho pana sabbattha ekantameva gaṇhātīti dosena samo gaho nāma natthi. Mohasamanti onandhanapariyonandhanaṭṭhena pana mohasamaṃ jālaṃ nāma natthi. Taṇhāsamāti gaṅgādīnaṃ nadīnaṃ puṇṇakālopi ūnakālopi sukkhakālopi paññāyati, taṇhāya pana puṇṇakālo vā sukkhakālo vā natthi, niccaṃ ūnāva paññāyatīti duppūraṇaṭṭhena taṇhāya samā nadī nāma natthīti attho.
关于贪欲的摄取，烟尘等物虽未见为贪欲所有者，但其虽升起燃烧，却不能称为与贪欲同等的火；关于瞋恚的摄取，像夜叉、猛虎、龙龟等各种猛兽可在同一自身状态下被摄取，然其只能独自受摄，不能像瞋恚一般在一切处所皆为摄受，因此所谓以瞋恚为相等的摄受并无此义；关于痴的摄取，虽有如欢喜与痛苦的两极，但无法称有与痴相等的网罗；关于渴爱的摄取，如恒河等江河的满水期、枯水期及平常水期都有不同相状，但无论是满水期或枯水期，渴爱实则恒常处于不足状态，由于缺乏充盈，因此不能称为渴爱之相等的水河，此义为难以补足的渴爱的相等于水河的意思。
Desanāvasāne sakkaccaṃ dhammaṃ suṇanto upāsako sotāpattiphale patiṭṭhahi, sampattānampi sātthikā dhammadesanā ahosīti.
说法结束时，听闻法义偶尔不时的，居士因而证得初果，且所证法义确实有效，此时谓之法义圆满。
Pañcaupāsakavatthu navamaṃ. · 五近事男事缘第九。
10. Meṇḍakaseṭṭhivatthu10. 面达咖长者事缘
Sudassaṃvajjanti imaṃ dhammadesanaṃ satthā bhaddiyanagaraṃ nissāya jātiyāvane viharanto meṇḍakaseṭṭhiṃ ārabbha kathesi.
教主那时正住于吉祥城，依在生林中，开始对蛙族首领举办开示。
Satthā kira aṅguttarāpesu cārikaṃ caranto meṇḍakaseṭṭhino ca, bhariyāya cassa candapadumāya, puttassa ca dhanañcayaseṭṭhino, suṇisāya ca sumanadeviyā, nattāya cassa visākhāya, dāsassa ca puṇṇassāti imesaṃ sotāpattiphalūpanissayaṃ disvā bhaddiyanagaraṃ gantvā jātiyāvane vihāsi. Meṇḍakaseṭṭhi satthu āgamanaṃ assosi. Kasmā panesa meṇḍakaseṭṭhi nāma jātoti? Tassa kira pacchimagehe aṭṭhakarīsamatte ṭhāne hatthiassausabhapamāṇā suvaṇṇameṇḍakā pathaviṃ bhinditvā piṭṭhiyā piṭṭhiṃ paharamānā uṭṭhahiṃsu. Tesaṃ mukhesu pañcavaṇṇānaṃ suttānaṃ geṇḍukā pakkhittā honti. Sappitelamadhuphāṇitādīhi vā vatthacchādanahiraññasuvaṇṇādīhi vā atthe sati tesaṃ mukhato geṇḍuke apanenti, ekassāpi meṇḍakassa mukhato jambudīpavāsīnaṃ pahonakaṃ sappitelamadhuphāṇitavatthacchādanahiraññasuvaṇṇaṃ nikkhamati. Tato paṭṭhāya meṇḍakaseṭṭhīti paññāyi.
教主在阿耨多罗三经行时，游行至蛙族首领处，与其妻月莲、儿子富有首领以及听法女修苏曼达维、维萨迦、奴隶普那们见面。见此法次第得初果基础，于是前往吉祥城生林居住。当时蛙族首领见到教主到来。何以此蛙族首领名为蛙呢？因为他昔日居于八分地，体型如象鼻，能用后肢破土拨浪。其口中有五色小孔，口膜通透如蜜蜡金黄，宛如世间象鼻之华。于此口中孔隙流露出金黄色蜜蜡膜，故名为蛙首领。
Kiṃ panassa pubbakammanti? Vipassībuddhakāle kira esa avarojassa nāma kuṭumbikassa bhāgineyyo mātulena samānanāmo avarojo nāma ahosi. Athassa mātulo satthu gandhakuṭiṃ kātuṃ ārabhi. So tassa santikaṃ gantvā, ‘‘mātula, ubhopi saheva karomā’’ti vatvā ‘‘ahaṃ aññehi saddhiṃ asādhāraṇaṃ katvā ekakova karissāmī’’ti tena pana paṭikkhittakāle ‘‘imasmiṃ ṭhāne gandhakuṭiyā katāya imasmiṃ nāma ṭhāne kuñjarasālaṃ nāma laddhuṃ vaṭṭatī’’ti cintetvā araññato dabbasambhāre āharāpetvā ekaṃ thambhaṃ suvaṇṇakhacitaṃ, ekaṃ rajatakhacitaṃ, ekaṃ maṇikhacitaṃ, ekaṃ sattaratanakhacitanti evaṃ tulāsaṅghātadvārakavāṭavātapānagopānasīchadaniṭṭhakā sabbāpi suvaṇṇādikhacitāva kāretvā gandhakuṭiyā sammukhaṭṭhāne tathāgatassa sattaratanamayaṃ kuñjarasālaṃ kāresi. Tassā upari ghanarattasuvaṇṇamayā kambalā pavāḷamayā sikharathūpikāyo ahesuṃ. Kuñjarasālāya majjhe ṭhāne ratanamaṇḍapaṃ kāretvā dhammāsanaṃ patiṭṭhāpesi. Tassa ghanarattasuvaṇṇamayā pādā ahesuṃ, tathā catasso aṭaniyo. Cattāro pana suvaṇṇameṇḍake kārāpetvā āsanassa catunnaṃ pādānaṃ heṭṭhā ṭhapesi, dve meṇḍake kārāpetvā pādapīṭhakāya heṭṭhā ṭhapesi, cha suvaṇṇameṇḍake kārāpetvā maṇḍapaṃ parikkhipento ṭhapesi. Dhammāsanaṃ paṭhamaṃ suttamayehi rajjukehi vāyāpetvā majjhe suvaṇṇasuttamayehi upari muttamayehi suttehi vāyāpesi. Tassa candanamayo apassayo ahosi. Evaṃ kuñjarasālaṃ niṭṭhāpetvā sālāmahaṃ karonto aṭṭhasaṭṭhīhi bhikkhusatasahassehi saddhiṃ satthāraṃ nimantetvā cattāro māse dānaṃ datvā osānadivase ticīvaraṃ adāsi. Tattha saṅghanavakassa satasahassagghanikaṃ pāpuṇi.
此蛙族首领的前世业因何？相传于正觉者时期，他为名阿伐罗吒之家族表兄弟。同名者乃其舅舅，舅舅开始雕刻香亭。该蛙族首领到访而曰：“舅舅，双方共作吧。”又言：“我将独自完成不同凡响之作。”等舅舅精力不济时，结合森林珍宝，亦以金、银、宝石、七宝等打造装饰品，完成七宝制成的香亭。亭上覆以厚红金色毯、绣有柱帽的幔帐。亭中建宝石宝座安置法座。其脚用厚红金色布缠绕，四角各有八肘长。四个金铃铛悬挂宝座下，两个金铃铛置于脚垫下，六个金铃铛散布屋顶四周。法座首次用红色纱织网布展开，中央覆盖金丝织物和金网罩顶。散发檀香气浓，芳香无比。完成香亭后，已经八十六岁，与一万六千名比库共邀法主莅临，于三个月内供养，最后一天奉献三衣。此时得持僧地区有十万比库相应护持。
Evaṃ vipassībuddhakāle puññakammaṃ katvā tato cuto devesu ca manussesu ca saṃsaranto imasmiṃ bhaddakappe bārāṇasiyaṃ mahābhogakule nibbattitvā bārāṇasiseṭṭhi nāma ahosi. So ekadivasaṃ rājūpaṭṭhānaṃ gacchanto purohitaṃ disvā ‘‘kiṃ, ācariya, nakkhattamuhuttaṃ, upadhārethā’’ti āha. Āma, upadhāremi, kiṃ aññaṃ amhākaṃ kammanti. Tena hi kīdisaṃ janapadacārittanti? Ekaṃ bhayaṃ bhavissatīti. Kiṃ bhayaṃ nāmāti? Chātakabhayaṃ seṭṭhīti. Kadā bhavissatīti? Ito tiṇṇaṃ saṃvaccharānaṃ accayenāti. Taṃ sutvā seṭṭhi bahuṃ kasikammaṃ kāretvā gehe vijjamānadhanenāpi dhaññameva gahetvā aḍḍhaterasāni koṭṭhasatāni kāretvā sabbakoṭṭhake vīhīhi paripūresi. Koṭṭhesu appahontesu cāṭiādīni pūretvā avasesaṃ bhūmiyaṃ āvāṭe katvā nikhaṇi. Nidhānāvasesaṃ mattikāya saddhiṃ madditvā bhittiyo limpāpesi.
正觉者时期，行善业后，转世为天、人中互转，落于吉祥时代生于富贵之家，名为巴拉那斯首领。某日赴王宫，遇见祭司请教：“老师，星辰将至何时？”祭司回应：“是的，我会预言，但别的业则不能。”问其所言何指，答曰“这是邑中传说之灾难”。何为灾难？曰“鸨鸟之灾”。何时为灾？曰“三年累积”。闻此，首领立即广修农事，积谷备粮，兴筑数万仓库，满载粮谷，以粮仓众多宅院盈满其间。仓库中空隙用茅草等填充，残余地界围墙筑起。最后用泥土抹墙加固。
So aparena samayena chātakabhaye sampatte yathānikkhittaṃ dhaññaṃ paribhuñjanto koṭṭhesu ca cāṭiādīsu ca nikkhittadhaññe parikkhīṇe parijane pakkosāpetvā āha – ‘‘gacchatha, tātā, pabbatapādaṃ pavisitvā jīvantā subhikkhakāle mama santikaṃ āgantukāmā āgacchatha, anāgantukāmā tattha tattheva jīvathā’’ti. Te rodamānā assumukhā hutvā seṭṭhiṃ vanditvā khamāpetvā sattāhaṃ nisīditvā tathā akaṃsu. Tassa pana santike veyyāvaccakaro ekova puṇṇo nāma dāso ohīyi, tena saddhiṃ seṭṭhijāyā seṭṭhiputto seṭṭhisuṇisāti pañceva janā ahesuṃ. Te bhūmiyaṃ āvāṭesu nihitadhaññepi parikkhīṇe bhittimattikaṃ pātetvā temetvā tato laddhadhaññena yāpayiṃsu. Athassa jāyā chātake avattharante mattikāya khīyamānāya bhittipādesu avasiṭṭhamattikaṃ pātetvā temetvā aḍḍhāḷhakamattaṃ vīhiṃ labhitvā koṭṭetvā ekaṃ taṇḍulanāḷiṃ gahetvā ‘‘chātakakāle corā bahū hontī’’ti corabhayena ekasmiṃ kuṭe pakkhipitvā pidahitvā bhūmiyaṃ nikhaṇitvā ṭhapesi. Atha naṃ seṭṭhi rājūpaṭṭhānato āgantvā āha – ‘‘bhadde, chātomhi, atthi kiñcī’’ti. Sā vijjamānaṃ ‘‘natthī’’ti avatvā ‘‘ekā taṇḍulanāḷi atthī’’ti āha. ‘‘Kahaṃ sā’’ti? ‘‘Corabhayena me nikhaṇitvā ṭhapitā’’ti. ‘‘Tena hi naṃ uddharitvā kiñci pacāhī’’ti. ‘‘Sace yāguṃ pacissāmi, dve vāre labhissati. Sace bhattaṃ pacissāmi, ekavārameva labhissati, kiṃ pacāmi, sāmī’’ti āha. ‘‘Amhākaṃ añño paccayo natthi, bhattaṃ bhuñjitvā marissāma, bhattameva pacāhī’’ti. Sā bhattaṃ pacitvā pañca koṭṭhāse katvā seṭṭhino koṭṭhāsaṃ vaḍḍhetvā purato ṭhapesi.
于是，在他日渐临近斑鸠恐怖之际，像规定那样所放置的谷物吃尽后，无论在谷仓或碾场中所放的谷物用尽了，族人便鼓动起来，说：“前去吧，父亲们，进入山脚下去生活吧，只要寿命安稳，愿前来我处者便来，不愿来的也就在那里生活罢。”他们哭泣着，面向火焰，拜敬主人，恳求赦免，坐七天这样做。在那主人附近有一位名为普那的梵行奴隶，与他一同，还有这位主人之子、主人孙子等五人。他们舍弃土地中藏粮、谷物等用尽了，拆下前面用泥巴筑成的墙，在拆除的谷物上用得到的谷物生活。后来，这位主人之子在斑鸠飞过之处，在快要倒塌的墙基上安放了尚未完全破碎的泥块，以大约一斗量的谷物筑起围墙，捉得一穗稻禾，说：“斑鸠时节，小偷多有。”因小偷惧怕，把稻穗扔在一个棚子里，然后锁起来，搅动土地，将稻穗放置其中。后来，有人从国王府来拜访主人，说：“贤者，斑鸠之中是否有什么？”她检验后答：“没有。”又说：“只有一穗稻穗。”问：“在哪里？”答：“因小偷惧怕，我投掷存放在那里。”那人说：“既然如此，取出来煮些吃吧。”“若熬粥，两天可够。若煮饭，一天足矣，煮什么呢，大人？”她答：“我们别无选择，吃饭而死，我们只好煮饭。”她煮饭，分成五斗，主人把饭堆成堆，放在前头。
Tasmiṃ khaṇe gandhamādanapabbate paccekabuddho samāpattito vuṭṭhāti. Antosamāpattiyaṃ kira samāpattibalena jighacchā na bādhati. Samāpattito vuṭṭhitānaṃ pana balavatī hutvā udarapaṭalaṃ ḍayhantī viya uppajjati. Tasmā te labhanaṭṭhānaṃ oloketvā gacchanti. Taṃ divasañca tesaṃ dānaṃ datvā senāpatiṭṭhānādīsu aññatarasampattiṃ labhanti. Tasmā sopi dibbena cakkhunā olokento ‘‘sakalajambudīpe chātakabhayaṃ uppannaṃ, seṭṭhigehe ca pañcannaṃ janānaṃ nāḷikodanova pakko, saddhā nu kho ete, sakkhissanti vā mama saṅgahaṃ kātu’’nti tesaṃ saddhabhāvañca saṅgahaṃ kātuṃ samatthabhāvañca disvā pattacīvaramādāya mahāseṭṭhissa purato dvāre ṭhitameva attānaṃ dassesi. So taṃ disvā pasannacitto ‘‘pubbepi mayā dānassa adinnattā evarūpaṃ chātakaṃ diṭṭhaṃ, idaṃ kho pana bhattaṃ maṃ ekadivasameva rakkheyya. Ayyassa pana dinnaṃ anekāsu kappakoṭīsu mama hitasukhāvahaṃ bhavissatī’’ti taṃ bhattapātiṃ apanetvā paccekabuddhaṃ upasaṅkamitvā pañcapatiṭṭhitena vanditvā gehaṃ pavesetvā āsane nisinnassa pāde dhovitvā suvaṇṇapādapīṭhe ṭhapetvā bhattapātimādāya paccekabuddhassa patte okiri. Upaḍḍhāvasese bhatte paccekabuddho hatthena pattaṃ pidahi. Atha naṃ, ‘‘bhante, ekāya taṇḍulanāḷiyā pañcannaṃ janānaṃ pakkaodanassa ayaṃ eko koṭṭhāso, imaṃ dvidhā kātuṃ na sakkā. Mā mayhaṃ idhaloke saṅgahaṃ karotha, ahaṃ niravasesaṃ dātukāmomhī’’ti vatvā sabbaṃ bhattamadāsi. Datvā ca pana patthanaṃ paṭṭhapesi, ‘‘mā, bhante, puna nibbattanibbattaṭṭhāne evarūpaṃ chātakabhayaṃ addasaṃ, ito paṭṭhāya sakalajambudīpavāsīnaṃ bījabhattaṃ dātuṃ samattho bhaveyyaṃ, sahatthena kammaṃ katvā jīvikaṃ na kappeyyaṃ, aḍḍhaterasa koṭṭhasatāni sodhāpetvā sīsaṃ nhāyitvā tesaṃ dvāre nisīditvā uddhaṃ olokitakkhaṇeyeva me rattasālidhārā patitvā sabbakoṭṭhe pūreyyuṃ. Nibbattanibbattaṭṭhāne ca ayameva bhariyā, ayameva putto, ayameva suṇisā, ayameva dāso hotū’’ti.
正当那时，独觉者降临甘托摩山，他起身。虽以极强的定力进入内禅，但没有被饥饿所阻扰。独觉者起身时，其力量强大，宛如火焰燃烧肚腹。于是他们查看获得的地方，然后前往。当天他们分予军队司令部等处赠与，获得一定财富。因此，他用天眼观察，看到全恒河之洲出现斑鸠恐怖，在主人妻子家中有五个人如同稻笆般堆积。他以此信仰，愿共护持，披上袈裟，站在大主人府门前，显现自己。见此情形，心生欢喜，说：“先前我所布施之物未曾收尽，见到如此斑鸠恐怖，这饭食当保我一日。大人所施食物多达千千万万，将给我利益快乐。”后来他端食至，带着五个器皿，礼敬独觉者，进入居所坐下，洗脚，放在金制脚座上，给独觉者盛饭。独觉者遮盖一部分食物用手拿盘。于是他说：“尊者，这一穗稻禾为五个人稻草所筑之稻谷一部分，不能分作两半。请不要于此世结怨，我志愿悉数布施。”说毕，就全部献上饭食。献完后，开始饮食，说：“尊者，我以前没见过如此斑鸠恐怖，未来愿为恒河之洲众生种粮食，施舍粮食，以免缺乏生活，修作功德，洗头，坐门前向上望时，虽下夜雨，当能充满各器皿。在这屋檐处，有妻子，有儿子，有孙女，有奴隶。”
Bhariyāpissa ‘‘mama sāmike jighacchāya pīḷiyamāne na sakkā mayā bhuñjitu’’nti cintetvā attano koṭṭhāsaṃ paccekabuddhassa datvā patthanaṃ paṭṭhapesi, ‘‘bhante, idāni nibbattanibbattaṭṭhāne evarūpaṃ chātakabhayaṃ na passeyyaṃ, bhattathālikaṃ purato katvā sakalajambudīpavāsīnaṃ bhattaṃ dentiyāpi ca me yāva na uṭṭhahissāmi, tāva gahitagahitaṭṭhānaṃ pūritameva hotu. Ayameva sāmiko, ayameva putto, ayameva suṇisā, ayameva dāso hotū’’ti. Puttopissa attano koṭṭhāsaṃ paccekabuddhassa datvā patthanaṃ paṭṭhapesi, ‘‘bhante, ito paṭṭhāya evarūpaṃ chātakabhayaṃ na passeyyaṃ, ekañca me sahassathavikaṃ gahetvā sakalajambudīpavāsīnaṃ kahāpaṇaṃ dentassāpi ayaṃ sahassathavikā paripuṇṇāva hotu, imeyeva mātāpitaro hontu, ayaṃ bhariyā, ayaṃ dāso hotū’’ti.
主人妻子心念：“我被爱人所饿无力进食”，便将自己的仓库献给独觉者，开始饮食，说：“尊者，此刻在屋檐处看不见斑鸠恐怖，先做饭勺，布施恒河之洲居民粮食，我一定起床，洁净家园，让这位爱人、这孩儿、这孙女、这奴隶皆安然无恙。”儿子也将其仓库献给独觉者，开始饮食，说：“尊者，今后不再见斑鸠恐怖，我拿出一千特维卡，布施恒河之洲，哪怕只施舍一枚铜钱，但愿它圆满成就。父母、妻子、奴隶都健在。”
Suṇisāpissa attano koṭṭhāsaṃ paccekabuddhassa datvā patthanaṃ paṭṭhapesi, ‘‘ito paṭṭhāya evarūpaṃ chātakabhayaṃ na passeyyaṃ, ekañca me dhaññapiṭakaṃ purato ṭhapetvā sakalajambudīpavāsīnaṃ bījabhattaṃ dentiyāpi khīṇabhāvo mā paññāyittha, nibbattanibbattaṭṭhāne imeyeva sasurā hontu, ayameva sāmiko, ayameva dāso hotū’’ti. Dāsopi attano koṭṭhāsaṃ paccekabuddhassa datvā patthanaṃ paṭṭhapesi , ‘‘ito paṭṭhāya evarūpaṃ chātakabhayaṃ na passeyyaṃ, sabbe ime sāmikā hontu, kasantassa ca me ito tisso, etto tisso, majjhe ekāti dāruambaṇamattā satta satta sītāyo gacchantū’’ti. So taṃ divasaṃ senāpatiṭṭhānaṃ patthetvā laddhuṃ samatthopi sāmikesu sinehena ‘‘imeyeva me sāmikā hontū’’ti patthanaṃ paṭṭhapesi. Paccekabuddho sabbesampi vacanāvasāne ‘‘evaṃ hotū’’ti vatvā –
孙女也将自己仓库献给独觉者，开始饮食，说：“以后不再见此种斑鸠恐怖，我将一份谷仓安置前方，布施恒河之洲种粮食，愿这些亲家为吾家之岳父母，皆为爱人及奴隶。”奴隶也将仓库献给独觉者，开始饮食，说：“以后不再见此斑鸠恐怖，愿所有主人皆为吾主人；我家三座屋，三座中间有一根木梁，七七相对，严寒可避。”那人当天到了军队司令部，得到谷粮后，与主人们亲昵地说：“他们即是我的主人了。”独觉者语毕：“如是成就。”
‘‘Icchitaṃ patthitaṃ tuyhaṃ, khippameva samijjhatu;
“你所请教之法，当快速实现。”
Sabbe pūrentu saṅkappā, cando pannaraso yathā.
“愿诸念具足，若十五如月光般满盈。”
‘‘Icchitaṃ patthitaṃ tuyhaṃ, khippameva samijjhatu;
『愿你迅速满足所愿所求，诸心念满溢，如宝珠之光辉一般。』
Sabbe pūrentu saṅkappā, maṇi jotiraso yathā’’ti. –
『愿诸心愿皆充满，犹如宝珠般的光明与甘露。』
Paccekabuddhagāthāhi anumodanaṃ katvā ‘‘mayā imesaṃ cittaṃ pasādetuṃ vaṭṭatī’’ti cintetvā ‘‘yāva gandhamādanapabbatā ime maṃ passantū’’ti adhiṭṭhahitvā pakkāmi. Tepi oloketvāva aṭṭhaṃsu. So gantvā taṃ bhattaṃ pañcahi paccekabuddhasatehi saddhiṃ saṃvibhaji. Taṃ tassānubhāvena sabbesampi pahoti. Te olokentāyeva aṭṭhaṃsu.
赞叹于独觉佛之偈颂后，心想『我当使这些心意欢喜』，并默念『愿迄今如香山般的众生都能见我』。于是下决心起行。观察时便见八人，前往与这五百位独觉佛一同分享食物。因其恩德，便普被众生。众生观其状，亦见八人。
Atikkante pana majjhanhike seṭṭhibhariyā ukkhaliṃ dhovitvā pidahitvā ṭhapesi. Seṭṭhipi jighacchāya pīḷito nipajjitvā niddaṃ okkami. So sāyanhe pabujjhitvā bhariyaṃ āha – ‘‘bhadde, ativiya chātomhi, atthi nu kho ukkhaliyā tale jhāmakasitthānī’’ti. Sā dhovitvā ukkhaliyā ṭhapitabhāvaṃ jānantīpi ‘‘natthī’’ti avatvā ‘‘ukkhaliṃ vivaritvā ācikkhissāmī’’ti uṭṭhāya ukkhalimūlaṃ gantvā ukkhaliṃ vivari, tāvadeva sumanamakulasadisavaṇṇassa bhattassa pūrā ukkhali pidhānaṃ ukkhipitvā aṭṭhāsi. Sā taṃ disvāva pītiyā phuṭṭhasarīrā seṭṭhiṃ āha – ‘‘uṭṭhehi, sāmi, ahaṃ ukkhaliṃ dhovitvā pidahiṃ, sā pana sumanamakulasadisavaṇṇassa bhattassa pūrā, puññāni nāma kattabbarūpāni, dānaṃ nāma kattabbayuttakaṃ. Uṭṭhehi, sāmi, bhuñjassū’’ti. Sā dvinnaṃ pitāputtānaṃ bhattaṃ adāsi. Tesu sutvā uṭṭhitesu suṇisāya saddhiṃ nisīditvā bhuñjitvā puṇṇassa bhattaṃ adāsi. Gahitagahitaṭṭhānaṃ na khīyati, kaṭacchunā sakiṃ gahitaṭṭhānameva paññāyati. Taṃdivasameva koṭṭhādayo pubbe pūritaniyāmeneva puna pūrayiṃsu. ‘‘Seṭṭhissa gehe bhattaṃ uppannaṃ, bījabhattehi atthikā āgantvā gaṇhantū’’ti nagare ghosanaṃ kāresi. Manussā tassa gehato bījabhattaṃ gaṇhiṃsu. Sakalajambudīpavāsino taṃ nissāya jīvitaṃ labhiṃsuyeva.
当天中时，领主之妻洗净粟米，捣碎后置放于处。领主因厌恶而心生烦恼，便躺下入眠。傍晚醒来，对妻言：『善哉，今日粮食许多，是否存有洗净粟米的坛洒处？』。妻虽知已准备无存，仍言：『已无所存，然我起身取出粟米知会你』，遂去取出粟米。粟米呈现黄色光泽，堆满坛洒，约直立八折之高。见状心中喜悦，领主即言：『起身吧，主人，我洗净捣碎粟米，坛洒粟米乃这黄色粟米堆之全部，功德则形似施舍。起身吧，主人，共享此食。』于是将两父子食物奉献。听闻者诸人闻言，起身就坐，共享完美食粮。存粮处永不枯竭，任何时节皆如其所存保持不变。同年，仓库依旧与先时装满粮食。领主家起粮食，街市公告呼吁取粮。人众从宅舍取粮，令整个旧美洲岛民赖此而生。
So tato cuto devaloke nibbattitvā devamanussesu saṃsaranto imasmiṃ buddhuppāde bhaddiyanagare seṭṭhikule nibbatti. Bhariyāpissa mahābhogakule nibbattitvā vayappattā tasseva gehaṃ agamāsi. Tassa taṃ pubbakammaṃ nissāya pacchāgehe pubbe vuttappakārā meṇḍakā uṭṭhahiṃsu. Puttopi nesaṃ puttova, suṇisā suṇisāva, dāso dāsova ahosi. Athekadivasaṃ seṭṭhi attano puññaṃ vīmaṃsitukāmo aḍḍhaterasāni koṭṭhasatāni sodhāpetvā sīsaṃ nhāto dvāre nisīditvā uddhaṃ olokesi. Sabbānipi vuttappakārānaṃ rattasālīnaṃ pūrayiṃsu. So sesānampi puññāni vīmaṃsitukāmo bhariyañca puttādayo ca ‘‘tumhākampi puññāni vīmaṃsissathā’’ti āha.
其后逝世，转生天界，天人与人间轮回中，于此如来初现的吉祥之地菩提城生为领主子。其妻为富足之家出身，老去时回归故宅。因其先前业果，青蛙们起于前宅。子为其子，妹为其妹，奴仆为奴仆。一日，领主欲清点功德，清理仓库一半，洗净头坐门口，向上望望。所有前助缘皆充满粮食。他妻与子女说：『你也应来清点功德。』
Athassa bhariyā sabbālaṅkārehi alaṅkaritvā mahājanassa passantasseva taṇḍule mināpetvā tehi bhattaṃ pacāpetvā dvārakoṭṭhake paññattāsane nisīditvā suvaṇṇakaṭacchuṃ ādāya ‘‘bhattena atthikā āgacchantū’’ti ghosāpetvā āgatāgatānaṃ upanītabhājanāni pūretvā adāsi. Sakaladivasampi dentiyā kaṭacchunā gahitaṭṭhānameva paññāyati. Tassā pana purimabuddhānampi bhikkhusaṅghassa vāmahatthena ukkhaliṃ dakkhiṇahatthena kaṭacchuṃ gahetvā evameva patte pūretvā bhattassa dinnattā vāmahatthatalaṃ pūretvā padumalakkhaṇaṃ nibbatti, dakkhiṇahatthatalaṃ pūretvā candalakkhaṇaṃ nibbatti. Yasmā pana vāmahatthato dhammakaraṇaṃ ādāya bhikkhusaṅghassa udakaṃ parissāvetvā dadamānā aparāparaṃ vicari, tenassā dakkhiṇapādatalaṃ pūretvā candalakkhaṇaṃ nibbatti, vāmapādatalaṃ pūretvā padumalakkhaṇaṃ nibbatti. Tassā iminā kāraṇena candapadumāti nāmaṃ kariṃsu.
妻盛装妆饰，向众人示现其膀臂细长埋首，将粮食烹制以供养。坐于门前座位，持金盆宣告：『粮食众多，器皿皆来取用。』 日复一日，因功德故仓库粮食永不缺失。她昔时及前佛时代比库僧团，以左手持粟米，右手执盆，依此方式将盆注满粟米施与乞食者。以左手为法施，舀水供养僧团，轮流往来。如是以右掌覆盆，得莲花纹印；以左掌覆盆，得月亮纹印。因左手供养法水故，右脚印相现月亮纹，左脚印现莲花纹，故名为“月莲”。
Puttopissa sīsaṃ nhāto sahassathavikaṃ ādāya ‘‘kahāpaṇehi atthikā āgacchantū’’ti vatvā āgatāgatānaṃ gahitabhājanāni pūretvā adāsi. Thavikāya kahāpaṇasahassaṃ ahosiyeva. Suṇisāpissa sabbālaṅkārehi alaṅkaritvā vīhipiṭakaṃ ādāya ākāsaṅgaṇe nisinnā ‘‘bījabhattehi atthikā āgacchantū’’ti vatvā āgatāgatānaṃ gahitabhājanāni pūretvā adāsi. Piṭakaṃ yathāpūritameva ahosi. Dāsopissa sabbālaṅkārehi alaṅkaritvā suvaṇṇayugesu suvaṇṇayottehi goṇe yojetvā suvaṇṇapatodayaṭṭhiṃ ādāya dvinnaṃ goṇānaṃ gandhapañcaṅgulikāni datvā visāṇesu suvaṇṇakosake paṭimuñcitvā khettaṃ gantvā pājesi. Ito tisso, etto tisso, majjhe ekāti satta sītā bhijjitvā agamaṃsu. Jambudīpavāsino bhattabījahiraññasuvaṇṇādīsu yathārucitaṃ seṭṭhigehatoyeva gaṇhiṃsu. Ime pañca mahāpuññā.
婆提婆洗净头颅，取一千两银币，说：「铁锭般的银钱来吧！」随后，为往来商旅供应好必需食物，分送完成。银币果然有一千两。苏尼萨洗净且饰以各种华丽装饰，带着藏经三藏，坐于空地上，说：「种子般的粮食来吧！」随即为往来商旅供养合适食物，逐一满足并分送。藏经三藏被妥善填充。达索洗净且饰以全身华美装饰，用两只金元两边镶嵌金片，将金豆带来，加上五种香料，放入金匣子中打开，将田地施予。如此三次，三次加持，期间雨水丝丝入体降临。有如珍珠宝藏般的黄金、米粮、酒等，恰如世尊宅舍，受到了占有。此为五种大功德。
Evaṃ mahānubhāvo seṭṭhi ‘‘satthā kira āgato’’ti sutvā ‘‘satthu paccuggamanaṃ karissāmī’’ti nikkhamanto antarāmagge titthiye disvā tehi ‘‘kasmā taṃ, gahapati, kiriyavādo samāno akiriyavādassa samaṇassa gotamassa santikaṃ gacchasī’’ti nivāriyamānopi tesaṃ vacanaṃ anādiyitvā gantvā satthāraṃ vanditvā ekamantaṃ nisīdi . Athassa satthā anupubbiṃ kathaṃ kathesi. So desanāvasāne sotāpattiphalaṃ patvā satthu titthiyehi avaṇṇaṃ vatvā attano nivāritabhāvaṃ ārocesi. Atha naṃ satthā, ‘‘gahapati, ime sattā nāma mahantampi attano dosaṃ na passanti, avijjamānampi paresaṃ dosaṃ vijjamānaṃ katvā tattha tattha bhusaṃ viya opunantī’’ti vatvā imaṃ gāthamāha –
如是大贵人富翁听闻「世尊已来」，起心说：「我们当为世尊迎接出行。」外出去途中看到僧侣们，问：「为何你，富翁，侍奉无为行者圣者果德玛，而不侍奉有为行者呢？」虽被劝阻，他不接受言辞，去了礼敬世尊，坐于一旁。然后世尊渐次开示诸法。讲法末了，得到初果证，就对当时的僧侣们说起他自己被指控而不得证悟的心境。接着世尊说：「富翁啊，这些众生虽然广大，却不见自身恶行，反而认识他人恶行，明明如此，却那样像杂草一样随处生长。」说罢，世尊诵如是偈言：
§252
252.
第二百五十二。
‘‘Sudassaṃ vajjamaññesaṃ, attano pana duddasaṃ;
善恶如鉴所显，自己恶不观察；
Paresañhi so vajjāni, opunāti yathā bhusaṃ;
他人罪似杂草，明明随处蒲藏；
Attano pana chādeti, kaliṃva kitavā saṭho’’ti.
自己却掩盖恶，如同世间伪者。」
Tattha sudassaṃ vajjanti parassa aṇumattampi vajjaṃ khalitaṃ sudassaṃ sukheneva passituṃ sakkā, attano pana atimahantampi duddasaṃ. Paresaṃ hīti teneva kāraṇena so puggalo saṅghamajjhādīsu paresaṃ vajjāni uccaṭṭhāne ṭhapetvā bhusaṃ opunanto viya opunāti. Kaliṃva kitavā saṭhoti ettha sakuṇesu aparajjhanabhāvena attabhāvo kali nāma, sākhabhaṅgādikaṃ paṭicchādanaṃ kitavā nāma, sākuṇiko saṭho nāma. Yathā sakuṇaluddako sakuṇe gahetvā māretukāmo kitavā viya attabhāvaṃ paṭicchādeti, evaṃ attano vajjaṃ chādetīti attho.
在那里，别人所犯的轻微过失虽然微小，却因是他人之过而被责罚，而轻微过失在自己那里却是很难忍受的。正因如此，此人便在僧团内部等处，将别人所犯的过失高声揭发，如同扫帚扫除粪秽那样扫除它们。这里的“腐败”和“狡诈”，是指某些鸟类因不遵守净戒，而自身品性污秽堕落，这种堕落就称为“腐败”；而因掩盖断戒等过错，而显出狡诈之相，称为“狡诈”。如同幼鸟想杀害同类时掩盖自己本性一样，这人因掩盖自己的过失，正是此意。
Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.
在说法结束时，众多修行人获得了初果圣果等利益。
Meṇḍakaseṭṭhivatthu dasamaṃ. · 面达咖长者事缘第十。
11. Ujjhānasaññittheravatthu11. 伍基哈那桑尼长老事缘
Paravajjānupassissāti imaṃ dhammadesanaṃ satthā jetavane viharanto ujjhānasaññiṃ nāma ekaṃ theraṃ ārabbha kathesi.
“观察他人过失”，是指当时住在揭伽园的佛陀，于一次开示时，以“正念觉知”作为主题，开始对一位长老说法。
So kira ‘‘ayaṃ evaṃ nivāseti, evaṃ pārupatī’’ti bhikkhūnaṃ antarameva gavesanto vicarati. Bhikkhū ‘‘asuko nāma, bhante, thero evaṃ karotī’’ti satthu ārocesuṃ. Satthā, ‘‘bhikkhave, vattasīse ṭhatvā evaṃ ovadanto ananupavādo. Yo pana niccaṃ ujjhānasaññitāya paresaṃ antaraṃ pariyesamāno evaṃ vatvā vicarati, tassa jhānādīsu ekopi viseso nuppajjati, kevalaṃ āsavāyeva vaḍḍhantī’’ti vatvā imaṃ gāthamāha –
那人心想：“他确实是这样生活，这样刻薄的人。”在比库们之间私下调查此事。比库们对佛陀说：“尊者，这位长老确实如此行事。”佛陀说：“比库们，我这在法事结束时严正教诲，没有任何偏私。若有人常以正念觉知观照他人过失，天天如此议论散布，这样的人在禅定等功德上不会生起一丝特殊成就，只会使烦恼愈加增长。”说完，佛陀以偈语作结——
§253
253.
第二百五十三。
‘‘Paravajjānupassissa, niccaṃ ujjhānasaññino;
“观察他人过失，比库们，应常具足正念觉知；
Āsavā tassa vaḍḍhanti, ārā so āsavakkhayā’’ti.
那些烦恼增长了，那就是他进入了烦恼的终结。
Tattha ujjhānasaññinoti evaṃ nivāsetabbaṃ evaṃ pārupitabbanti paresaṃ antaragavesitāya ujjhānabahulassa puggalassa jhānādīsu ekadhammopi na vaḍḍhati, atha kho āsavāva tassa vaḍḍhanti. Teneva kāraṇena so arahattamaggasaṅkhātā āsavakkhayā ārā dūraṃ gatova hotīti.
这里说『念觉』，指须如是静除、须如是熄灭；对于他人来说，是要压伏他人的内在烦恼与念觉，当念觉众多之人即使入禅定等境也无任何增长时，他的烦恼反而增长。正因如此，被称为阿拉汉之道的烦恼断除之戒远离了他。
Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.
说法结束时，他获得了许多初果式的圣人果位等功德。
Ujjhānasaññittheravatthu ekādasamaṃ. · 伍基哈那桑尼长老事缘第十一。
12. Subhaddaparibbājakavatthu12. 苏跋德游方者事缘
Ākāseti idaṃ dhammadesanaṃ satthā kusinārāyaṃ upavattane mallānaṃ sālavane parinibbānamañcake nipanno subhaddaṃ paribbājakaṃ ārabbha kathesi.
“开示”是指此法的宣说，师者在拘尸那城出现在摩揭陀国的迦叶林中，于涅槃遗迹前，面对摩揭陀地方的民众施教。
So kira atīte kaniṭṭhabhātari ekasmiṃ sasse navakkhattuṃ aggadānaṃ dente dānaṃ dātuṃ anicchanto osakkitvā avasāne adāsi. Tasmā paṭhamabodhiyampi majjhimabodhiyampi satthāraṃ daṭṭhuṃ nālattha. Pacchimabodhiyaṃ pana satthu parinibbānakāle ‘‘ahaṃ tīsu pañhesu attano kaṅkhaṃ mahallake paribbājake pucchitvā samaṇaṃ gotamaṃ ‘daharo’ti saññāya na pucchiṃ , tassa ca dāni parinibbānakālo, pacchā me samaṇassa gotamassa apucchitakāraṇā vippaṭisāro uppajjeyyā’’ti satthāraṃ upasaṅkamitvā ānandattherena nivāriyamānopi satthārā okāsaṃ katvā, ‘‘ānanda, mā subhaddaṃ nivārayi, pucchatu maṃ pañha’’nti vutte antosāṇiṃ pavisitvā heṭṭhāmañcake nisinno, ‘‘bho samaṇa, kiṃ nu kho ākāse padaṃ nāma atthi, ito bahiddhā samaṇo nāma atthi, saṅkhārā sassatā nāma atthī’’ti ime pañhe pucchi. Athassa satthā tesaṃ abhāvaṃ ācikkhanto imāhi gāthāhi dhammaṃ desesi –
据说他过去曾是不愿意赐予刚刚出头露面的年少弟弟的第一口乳牙的年轻兄长，最终还把它赠予了他。因而，在初次觉悟与中次觉悟时，他无法见到老师。涅槃时，他向老师请教自己曾向年幼的游方比库提出的问题，老师未直接回答。他后来与阿难长老一起迎接老师，在涅槃遗迹旁坐下时，对老师询问：「尊者，空当处有什么名相？外方有称为比库的存在，有称为行蕴、常的存在吗？」老师揭示那些不存在，以下偈语宣讲法义——
§254
254.
第二百五十四。
‘‘Ākāseva padaṃ natthi, samaṇo natthi bāhire;
『在空中无足迹，游方者亦离外境；』
Papañcābhiratā pajā, nippapañcā tathāgatā.
『众生纷扰沉迷，正觉者断除妄念。』
§255
255.
二百五十五。
‘‘Ākāseva padaṃ natthi, samaṇo natthi bāhire;
『在空中无足迹，游方者亦离外境；』
Saṅkhārā sassatā natthi, natthi buddhānamiñjita’’nti.
『行蕴无恒性，佛陀非入灭者。』
Tattha padanti imasmiṃ ākāse vaṇṇasaṇṭhānavasena evarūpanti paññāpetabbaṃ kassaci padaṃ nāma natthi. Bāhireti mama sāsanato bahiddhā maggaphalaṭṭho samaṇo nāma natthi. Pajāti ayaṃ sattalokasaṅkhātā pajā taṇhādīsu papañcesuyevābhiratā. Nippapañcāti bodhimūleyeva sabbapapañcānaṃ samucchinnattā nippapañcā tathāgatā. Saṅkhārāti pañcakkhandhā. Tesu hi ekopi sassato nāma natthi. Iñjitanti buddhānaṃ pana taṇhāmānādīsu iñjitesu yena saṅkhārā sassatāti gaṇheyya, taṃ ekaṃ iñjitampi nāma natthīti attho.
此中「足迹」者，于此空中颜色聚集如是，应当理解为某物之踪迹，谓之「无足迹」。所谓外境，指我教法中游方者所不存在于外道所得之道果。众生谓由三界生者，沉溺于渴爱等诸纷扰及妄念之中，如同烦恼之乱党。正觉者谓于觉悟之根本处断除一切杂乱妄念，故称为无纷扰。行蕴者即五蕴也。于五蕴中一法没有常恒存在。入灭者者，是指觉者悉断贪、嗔、痴之烦恼能称为入灭，故言佛陀非入灭者。又以佛所断诸行蕴为烦恼之所缚者，若计谓诸行蕴为永恒，则无一堪称永恒者，故谓佛未断灭一切行蕴之永恒义。
Desanāvasāne subhaddo anāgāmiphale patiṭṭhahi, sampattaparisāyapi sātthikā dhammadesanā ahosīti.
在讲说结束时，苏跋陀住于无来果位。于集会中，因其所讲的法真实可信，故此法说为正法。
Subhaddaparibbājakavatthu dvādasamaṃ. · 须跋陀游方者之事，第十二。
Malavaggavaṇṇanā niṭṭhitā. · 垢品注释完毕。
Aṭṭhārasamo vaggo. · 第十八品。